UNLIMITED REWARD

Patience Unlimited

SAY, [God says] O My servants who have believed, fear your Lord.

For those who do good in this world will have a good reward and

God's earth is spacious. Truly, those who persevere patiently will

be requited without measure. ( 39: 10 ).

It may seem extraordinary that God should give an unlimited reward

for any deed. But it is only one—that is, patience, that is so singled out.

There are two kinds of actions: in one, very ordinary character is

exhibited. For instance, if someone is good to you, he receives good

treatment from you in return. People of quite ordinary character behave

in this way without feeling it necessary to exercise any patience or

forbearance. In the second kind of action a very high level of character

is exhibited where even if one receives bad treatment one gives good

in return.

However, one inclined to embark on the second kind of action is required

to adhere strictly to religious guidelines which enjoin restraint among

others, and he must do so whether the circumstances be favourable or

unfavourable to him. This is the path of patience.

That is, even when someone is unkind to you, you are good to him.

Even if he adopts a provocative stance, you remain moderate in your

behaviour. Even if observance of the truth will be detrimental to your

interests, you continue to adhere to the path of truth and justice. Even

if the adoption of an unprincipled stand appears advantageous, you

continue to be a man of principle. It is the practitioners of that aspect

of religion which demands patience who will be ‘requited without

measure.’

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.

RAMAZAN

THE month of Ramazan is the ninth month according to the lunar

calendar. The month in which the revelation of the Quran began.

The first revelation was made to the Prophet when he was in the

cave of Hira, and it continued for the next 23 years, finally reaching

completion in Madinah.

The guidance given in the Quran is the best blessing to humankind

from God, because it shows man the path to ultimate success. It tells

man how to conduct himself so that in his eternal life he can gain entry

into Paradise. Paradise is the goal of man. The month of Ramazan is an

annual reminder of this blessing. The celebration of the revelation of

the Quran is not observed in the usual way but by abstinence and being

thankful to the Almighty. Fasting in this month is acknowledgement of

divine blessings. It is like saying, ‘O Lord I have heard and I accept.’

This is a month during which the Quran should be read and understood.

When the Quran is read during the month of its revelation, it reminds

us of the time when divine light from heaven fell upon the earth. Man

remembers this and calls out, ‘O Lord, fill my heart with Your divine light and make me among those who are near you’. When he reads

about Hell and Paradise, his inner self cries out, ‘O Lord, save me from

Hell, and let me enter Paradise’.

In this way the Quran becomes a guiding force in man’s life. He earns

his livelihood according to its dictates, he bathes in the ocean of its

message cleansing his soul. The Quran is a reward from God to His

servants. And fasting is acknowledgement

of the reward. The main aim of fasting is to

lessen a person’s dependence on material

things and strengthen his spiritual resolve, so

that he may enter the higher realms of piety.

Fasting is thus a stimulus for spiritual and

intellectual development. Once made aware

of his own helplessness as he is deprived of

his basic needs of food and water, the fasting

person connects to God with sincere prayer.

The practice of fasting is also largely aimed at

saving a person from distractions. It produces

sincerity. It draws a person’s attention away

from the external world and into the internal

world. Hence fasting prepares one for the

study of the Quran. And when a person

studies the Quran with a well-prepared mind, one can understand the

teachings and message in greater depth.

The celebration of

the revelation of the

Quran is observed

by abstinence and

being thankful to

the Almighty. Fasting

in this month is

acknowledgement of

divine blessings. It is

like saying, ‘O Lord

I have heard and I

accept.’

Ramazan provides a framework within which devotees may improve

themselves. Ramazan thus becomes a month of spiritual activism

not material activism. The month of fasting is a period of spiritual

purification. A time of proximity to the Lord, it is a special month of

training meant to engender all those qualities desirable in Islam. The

Encyclopedia Britannica has this to say in the chapter on fasting:

The month of Ramazan in Islam is observed as a period of penitence

and total fasting from dawn to dusk. Penitence, undoubtedly an

important part of Islam, so permeates the entire Islamic system,

that no Islamic act, including fasting, is devoid of this spirit.

However, while enjoining fasting, the Quran tells us that its special

significance in the month of Ramazan is thanksgiving as well as

penitence.

Fasting—an experience of powerlessness despite the possession of

power is an annual exercise in self-discipline. And only that person has fasted in the true sense of the word, who emerges from the experience

not only a thankful and pious devotee of God, but also a human being

in complete control of his thoughts, words and deeds.

The fasting person repeatedly reads in the Quran that God is the

Sustainer, that is, while man is the taker, God is the Giver. Everything

that a person receives in this world, right from his existence and the

oxygen he inhales to stay alive, to the sunlight necessary for his survival,

everything is God’s gift. When a person starts to think in this way, he

experiences a tremendous change within. He begins living in society as

a giver-member. He becomes a creative member of society.

I would like to draw your attention to the fact that what one witnesses

during the month of Ramazan in the present culture is extravagance

in eating and shopping which is totally contradictory to what the

Quran wants of the believers. Do not judge Islam in the light of Muslim

behaviour but judge Muslims in the light of Islam. Fasting, the third

pillar of Islam, inclines one to become a student of the Quran and, by

seriously studying the Quran, one discovers those principles by which

one may develop one’s personality and become a peaceful person who

contributes positively to society.

Maulana Wahiduddin Khan

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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.

QURAN AND HADITH

DURING interactions with people in inter-faith programmes,

I have come across questions where people wish to know if

the Quran contains the teachings of the Prophet. The Quran

and the Hadith are the two fundamental scriptures of Islam and it is

imperative that people have an understanding of their sources if they

wish to know Islam.

The Quran is the Book of God. God is the sole author of this book.

There are about 6500 verses in the Quran revealed over a period of 23

years. The Prophet received these revelations from God and they were

immediately memorized and put to writing. It has been preserved in

its entirety for all time to come. The objective of the Quran is to make

man aware of the creation plan of God. That is, to tell man why God

created this world; what is the purpose of settling man on earth; what

is required from man in his pre-death lifespan, and what he is going to

confront after death.

The Quran is a book of divine warning. A combination of lessons and

admonitions, it would be even more appropriately called a book of

wisdom.

Teachings of the Prophet are known as Hadith and is totally separate

from the Quran. Hadith meaning a ‘statement’ or ‘report’ is used as

an Islamic term for the records kept of the words and deeds of the Prophet. In English the word ‘traditions’ is also used to refer to the

Hadith. The Hadith gives a full account of the life of the Prophet, and

serves as the commentary to the Quran as the Prophet lived out his life

in accordance with the Quran.

The Quran principally deals with basics. It is the Hadith that gives the

details and necessary explanations of the Quranic injunctions. For

instance, the Quran says: 'Say your prayers regularly'. But it does not

specify how this form of worship has to be performed. Not even the

timings and units of prayers are clearly mentioned. We need the Hadith

to give us complete information on this.

Even after knowing the details, it may not be possible to follow the divine

injunctions contained in the Quran, for not everything can be properly

understood by words alone. Therefore God’s Prophet demonstrated

before the faithful how the practice of worship was to be performed.

He said to the believers: ‘Look at me, see how I worship, and follow me.’

Thus the Prophet, besides teaching the believers about the divine

commandments in a theoretical way, also put these teachings into

practice in all matters pertaining to religion. He himself practised the

divine injunctions scrupulously. His practice was not a private matter;

it had the status of a detailed interpretation and application of the

Quran.

The Quran repeatedly reminds us of the importance of Hadith, enjoining

us to strictly follow the Prophet.

Obey God and obey the messenger...( 4: 59 )

Whatever the messenger gives you, take it and whatever

he forbids you, abstain from it...( 59: 7 )

You have indeed in the Prophet of God a good example for those

of you who look to God and the last Day, and remember

God always. ( 33: 21 )

The Quran thus provided the fundamentals of religion while the Hadith

furnishes us with the necessary details and explanations. It is as if

the Quran is the text and the Hadith its commentary; the Quran being

theory and Hadith being the practice. Both the Quran and Hadith are

equally essential for the understanding of religion.

Dr. Farida Khanam

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THE WAY OF THE FAITHFUL

Action not Diction

OF the many traditions of the Quran recorded in the Kitab-alTafsir of Sahih al-Bukhari, the following concerns an incident

which explains the revelation of a few verses in chapter forty

nine of the Quran.

Once a delegation of the Banu Tamim tribe had come to Madinah to

seek guidance on selection of their leader. Abu Bakr, a Companion of

the Prophet proposed the name of Qaq’a bin Mabad for being their

leader, whereas Umar, another Companion of the Prophet was of the

view that Alaq’ra bin Habis was a better choice. Abu Bakr then accused

Umar of having said this just to oppose his proposal. But Umar said, “It

is not my intention to oppose”. Whereupon they began to argue and, in

the process, raised their voices. In consequence, a verse of the Quran

was revealed:

Believers, do not push yourselves forward in the presence of

God and His Messenger. Fear God. God hears all and knows

all. Believers, do not raise your voices above the voice of the

Prophet...lest your actions come to nothing without your

realizing it. ( 49: 1-2 )

After this, Umar changed his attitude completely. He would always

speak in a low voice in the Prophet’s presence, so much that he could

hardly be heard, and the Prophet would often have to ask him to

repeat what he had said. This is the way of the faithful. A believer may

unknowingly raise his voice above that of God and His messenger, but

as soon as he is made aware of it, he immediately lowers it.

This is applicable not only to the period of the Prophet but also to the

present day, when it is still required of the faithful that they should

not raise their voice. The only difference is that in the time of the

Prophet people received such instructions directly from him, whereas

nowadays people must instruct themselves by making reference to the

Quran and the Hadith, Even today, when listening to the commands

of God and His messenger, one must lower one’s voice like the early

Islamic believers.

What is the attitude which can inculcate such behaviour in the present

day Muslims? It is to do with making Islam an integral part of one’s life

as opposed to following it just as a form devoid of spirit. The following analogy will bring out this aspect. When a stone is dropped into a glass

of water, it descends to the bottom and settles to one side. It is in the

water but separate from it. On the other hand, if dye is put into the

same glass, the dye and water combine. Now the water is no longer

separate from the dye. Both have intermingled in such a way that no

one can detect any difference between the two.

The relationship between Islam and a Muslim should be like that of dye

and water, not of the stone and water. Islam

should not just be an accessory to a Muslim’s

life: it should merge with his whole being.

It should enter into his thoughts, moulding

his intellect in its own fashion. Islam should

become the eye with which he sees, the

tongue with which he speaks, the hands and

feet with which he performs his day-to-day

functions. Islam should so take possession

of a person that it excludes all else. Every

statement should bear the stamp of Islam

and every action should be dyed in Islamic

colours.

Islam should not

just be an accessory

to a Muslim’s life: it

should merge with

his whole being. It

should enter into his

thoughts, moulding

his intellect in its own

fashion.

If Islam is like a stone in water, then it is not Islam at all. Faith should be

absorbed in a person like dye dissolved in water. Just as the emotions

of love and hate are felt by the whole body, so when one adopts Islam

in the real sense of the word, it should become an issue affecting one’s

whole existence. The Muslim and Islam should become inseparably

attached and only this will enable a believer to truly follow the Prophet

and his Companions.

THE ANGELS

Helpers of Humankind

AMONGST the multitudes of beings created by God in His

omnipotence are creatures of great luminosity called angels.

They are divine servants of impeccable loyalty who convey

God’s commands throughout the length and breadth of the universe,

attending to the workings of His immeasurable kingdom under His allseeing eye. Their numbers perforce are legion.

The cosmic machine must run with flawless and never-ending

consistency. The earth, moon, sun and stars must revolve in their

pre-ordained orbits for all eternity. God has willed this to be so, and

His angels are the divine instruments through which He ensures the

perfect functioning of the universe.

From time immemorial a water cycle of awesome complexity has

continued to support life in its myriad forms. Trees and plants of

tremendous diversity emerge from the earth at every instant. A whole

host of creatures from man right down to the

humblest insect are born and provided for

every day. How is it then, that such a great

multiplicity of events—all of them extremely

complex—can take place contemporaneously?

God’s angels are the

divine instruments

through which He

ensures the perfect

functioning of the

universe.

The prophets in their wisdom have taught

that this is all part of a divine order which

the Almighty controls through invisible

angels acting as His intermediaries. It is

they who carry out His commandments and

communicate His word to the prophets.

They preserve a record of man’s actions by means of which God

decides who will be rewarded or punished. It is the angels who

take possession of the human soul at the moment of death, and

it is they who will sound the last trumpet which shall throw the

whole universe into disarray. It is then that the righteous shall dwell

forever in Paradise, while the sinful shall be cast down into eternal

damnation.

REMEMBERING GOD

True Zikr

THE Quran repeatedly tells us to remember God. This is what is

known as zikrullah. One should remember God as often as one

can. There may be some distractions in which you are engaged

or some work in which your mind is focused, but even these may also

lead, in an indirect manner, to the remembrance of God. When your

own divine feelings, your remembrance of and love and praise for God,

take expression in words, that is zikr. These words could be in your own

language or in the Arabic language.

It is very simple to remember God—to engage in zikr—and it is also

quite natural. For instance, when you are walking, you can bring to your

mind the fact that you are doing so entirely because of the blessings of

God. While outdoors, you see the sun up in the sky, and you remember

that it is God who is providing you sunlight. You breathe in fresh air

while taking a stroll and you remember that it is He who is supplying

you with oxygen. When you set your foot down on the ground and lift it

up, you remember that it is He who has created gravity, otherwise you

would be floating in the air and would not be able to walk on the ground

at all. You bring to your mind the realization that without these divine

blessings—of sunshine, of the air, of gravity—you would not be able to

go out for a stroll. If you recount all these divine bounties associated

with your walk, then you are remembering God, you are engaging in

zikr while walking. So, in this way, at every moment, no matter what

activity you may be engaged in—you can be doing zikr, remembering

God, praising, glorifying and thanking Him.

This is a way in which you can engage in zikr—remembrance of God—

throughout your daily life, not just for a few minutes a day, but rather,

all through the day.

Remembering God is not alien to your being. It is interwoven in your

being like energy. You and energy are apparently separate, but in fact

both are one and the same. So, at every moment there are bounties of

God all around you which you can remember. If you awaken in yourself

this consciousness at every moment, then you are remembering God

at every moment. This is a way in which you can be engaged in the

constant zikr of God.

In a report contained in the Sahih al-Bukhari, the Prophet’s wife Aisha

reports that the Prophet used to remember God on each occasion by making it a point of reference for God’s remembrance. So, for the

Prophet, remembering God, or zikrullah, and other tasks were not two

separate activities, rather both were intermingled.

The human mind has enormous potential. An American writer,

Walt Whitman, has said: “I am large enough to contain all these

contradictions.” He said this in a different context. However, this saying

applies here as well. While being engaged in different tasks throughout

the day, we can be engaged in zikr as well, reflecting on God’s bounties

in the context of the tasks we are doing or the things we are seeing. Zikr

means living with divine consciousness. When you have attained this

state of consciousness, at every moment you will be in a state of zikr,

even though you may not be uttering any specific words.

Remembering

God is not alien

to your being. It is

interwoven in your

being, like energy.

You and energy are

apparently separate,

but in fact both are

one and the same.

So, at every moment

there are bounties

of God all around

you which you can

remember.

Sometimes, you may find yourself lamenting

the past, experiencing negative feelings and

thinking about negative experiences. In this

way, your mind is diverted from zikr of God.

This is a very common occurrence. But you can

convert even this into a means to remember

and thank God. If you have had some painful

or negative experience in the past, when you

recall it today you can convert it into something

to be thankful to God. You can think of it as

yet another reason for shukr, or thankfulness

to God. You can thank God that He did not

make you stay on in that negative moment,

and that, instead, He made you reach a better

situation today. So, in this way, you can even

make the memory of a negative or painful

experience into yet another opportunity to

engage in zikr or remembrance of God.

Patience

Patience is no retreat. It only amounts

to taking the initiative along the path of

wisdom and reason as opposed to the

path of emotions.

HONESTY AND HARD WORK

Silent Teachers

THE study of the universe shows that everything gives something

to the others without taking anything in return. For instance, the

sun provides light and warmth to inhabitants of our little world,

but it does not take anything in return. The atmosphere continuously

provides life-sustaining oxygen, without taking anything in return.

Similarly, all the natural resources of the world serve us without taking

anything in return.

Nature is silently

teaching us to follow

the culture of giving,

treating unpleasant

experiences as

temporary and

avoiding colliding

with obstacles to

continue our journey

of life with positivity.

Look at the world of plants. Plants have silently

adopted the mechanism of photosynthesis.

They continuously supply oxygen that fulfils

the necessities of other living things, using up

unwanted carbon dioxide. This is a selfless

system of profitability. It is essential that we

also choose to follow this system in our lives.

This entire world is a world that gives, not

takes. It is a culture of giving. Everything in

the world continuously conveys the message

that we should give, without taking anything

in return. We should adopt this culture, and

live as givers, rather than takers.

Similarly, we see in the world of animals, that now and then, animals

quarrel. But it is always for a short time. They quickly become normal

as if nothing had happened. In the same way, throughout our social

lives, we will go through a lot of unpleasant experiences, but we should

ensure they are only temporary.

Look at the flow of water in a mountain stream. The flow is repeatedly

obstructed by stones in its path that appear to be obstacles to its

journey. But the spring does not attempt to remove the stones to

continue its journey. Instead, it carves its way ahead around and

alongside the stones. As if telling us not to collide with obstacles, but to

continue on our way by keeping away from them.

Thus nature is silently teaching us to follow the culture of giving,

treating unpleasant experiences as temporary and avoiding colliding

with obstacles to continue our journey of life with positivity.

THE GIST OF ISLAM

God’s Worshipper, Man’s Well-wisher

THE study of the Quran tells us that it is individual-based rather

than system-oriented. That is, the actual target of the Book is

to change the thinking of the individual. Changing the system

is not the Quran’s direct objective. This is because the system is

subservient to the individual and not vice versa. That is why the utmost

emphasis is placed on inculcating right thinking in man. Yet, it is not

the method of the Quran to set out everything in advance, in detail. It

rather encourages individuals to think along the proper lines, so that

they may discover for themselves the great truths of life. In educational

terminology this is called the ‘discovery method’.

Islamic teachings can be summed up under

two basic headings—first and foremost is,

believing in One God and worshipping Him

alone; secondly, regarding all human beings

as equal and according equal rights to them.

Islamic teachings can

be summed up under

two basic headings—

first and foremost

is believing in One

God and worshipping

Him alone; secondly,

regarding all human

beings as equal and

according equal

rights to them.

In brief, monotheism and justice for all—the

Quran enshrines these basic teachings, dealing

with them in their abstract and practical

forms, however for a detailed application of

their wisdom, one must go to the Hadith (the

sayings and deeds of Prophet Muhammad).

As far as social life is concerned, the essence

of Islamic teaching is that God has granted

freedom to everyone. This freedom in itself

demands that people should lead their lives

with proper restraint.

For if freedom is exercised without restraint, it will inevitably result

in friction, outright clashes and the descent of society into chaos.

Social equilibrium can be maintained only if conscience prevails over

the ego. In social life, our actions elicit good or evil depending upon

whether we have activated the ego or the conscience of the person or

persons concerned. If the ego is touched, we will face reaction from the

other side. However, if we awaken a person’s conscience we will see

antagonism turn to friendship.

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

BUILDING THIS WORLD, OR

PREPARING FOR THE HEREAFTER?

IF you look around you, you will see that everyone (including

probably yourself) seems frantically busy with something or the

other. People are so caught up doing their own things that they do

not seem to have the time to listen or think about anything else. They

know of just one way of using their time and resources—and that is, to

spend it on seeking to achieve the numerous worldly goals they have

set for themselves.

People’s business is geared simply to one thing. And that is, to make

their little worlds as nice as possible. By and large they are concerned

only with worldly progress.

Death, however, is a bold rebuttal of this worldview. Everyone has to

die one day, and so all the worldly wealth you have accumulated will

one day be snatched away from you. You will have to leave behind

forever the little world that you have spent all your energy, time and

other resources in building. You will be taken towards such a world for

which you possess nothing at all if you did not adequately prepare for

it while in this world.

Every person who is born into this world very soon starts thinking

in the same worldly terms as the people around him. Like them, he

too gets entangled in all sorts of material pursuits. Because of this,

materialistic thinking has become a part of the continuing flow of

human history. This sort of thinking has become such an integral part

of cultural traditions that it seems almost impossible for anyone to be

able to think free from it.

It is here that man’s real test takes place. If you want to be truly

successful in life, you must extricate yourself from this conventional

way of thinking and begin to think for yourself. You must separate

yourself from traditional culture and thinking and form your opinions

based on reality. Only then will you realize that the real issue for us

human beings is not worldly progress, but instead, preparation for

the eternal Hereafter. Our real task while in our pre-death period is

to prepare for the post-death period of our lives. We must work on

developing ourselves in such a way that in the eternal life that will

unfold after death, we will be able to attain success.

TOWARDS GLOBAL PEACE

We often talk of peace in the context of war. But this is

a very narrow and restricted notion of peace. Peace is

deeply linked with the entirety of human life. Peace is

a complete ideology in itself. Peace is the only religion

for both—man and the universe. It is the master-key

that opens the doors to every success. Peace creates a

favourable atmosphere for success in every endeavour.

Without peace, no positive action—small or big—is possible.

THE MEANING OF JIHAD

JIHAD is regularly misconstrued as war, with all its connotations of

violence and bloodshed. However, in the Islamic context, and in the

literal sense, the word jihad simply means a struggle—doing one’s

utmost to further a worthy cause. This is an entirely peaceful struggle,

with no overtones even of aggression. The actual Arabic equivalent of

war is qital, and even this is meant in a defensive sense.

According to Islamic teachings, jihad is of two kinds. One is with the

self (jihad bin nafs), that is making the maximum effort to keep control

over negative feelings such as—arrogance,

jealousy, greed, revenge, anger—in one’s self.

The psychological efforts to lead such a life

of restraint is what jihad bin nafs is about. In

social life, it happens time and again that all

sorts of base, negative feelings well up within

a man, causing him to lead his life succumbing

to desires and temptations. The internal

effort made in such a situation to overcome

the temptations of the self and to continue

to lead a life guided by principles is the truly

Islamic jihad bin nafs.

Jihad bin nafs

means making the

maximum effort to

keep control over

negative feelings

such as—arrogance,

jealousy, greed,

revenge, anger—in

one’s self.

According to the Hadith, a believer is one who wages jihad with himself

in the path of obedience to God. That is, at moments when the self divine path. This is his jihad—a permanent feature of life of a believer,

continuing day and night, and ending only with death.

The other form of jihad is to propagate the constructive message of

Islam. All those who embark upon this course must first of all study the

Quran and Sunnah in a dispassionate and objective manner. No kind of

conditioning should be allowed to come in the way of such study. Only

after passing through this intellectual jihad will one be in a position to

make a true representation of the religion to the world.

Two conditions have been laid down in the Quran for the communication

of the teachings of Islam to others—nasih (well wishing) and amin

(trustworthiness). The former appertains to God and the latter to man.

Two conditions have

been laid down in

the Quran for the

communication of

the teachings of

Islam to others—

nasih, well-wishing

and amin—

trustworthiness. The

former appertains to

God and the latter to

man.

What is meant by nasih is an earnest desire on

the part of the preacher of truth for the wellbeing not just of his immediate interlocutors,

but of the whole of humanity. This wellwishing should be so steadfast that it remains

undiluted even in the face of injustice and

oppression. Overlooking people’s negative

behaviour towards him, the preacher should

continue to remain their well-wisher. The

element of trustworthiness (amin) is important

in that it ensures that the religion God has sent

to the world will be presented to the people

without deletion, addition or distortion. For

instance, if the Islam sent by God is akhirah

(Hereafter) oriented, it should not become

world-oriented; if it is spiritually based, it should not become politicsbased; if it confines jihad to peaceful struggle, it should not become

violence-based. Islam asks us to perform jihad by means of the Quran,

calling this ‘greater’ jihad ( 25: 52 ). But it never asks its believers to do the

‘greater’ jihad by means of the gun.

This is a clear proof that jihad is, in fact, a wholly peaceful activity,

carried out through peaceful methods. It has nothing to do with violent

activities or violent threats.

Jihad through the Quran means striving to the utmost to present the

teachings of the Quran before people. That is, presenting the concept

of One God; presenting akhirah-oriented life as superior to worldoriented life; principle-oriented life as against interest-oriented life;

a humanitarian-oriented life as more elevated than a self-oriented life and a duty-oriented life as a categorical imperative, taking moral

precedence over a rights-oriented life.

According to the

Hadith, a believer is

one who wages jihad

with himself in the

path of obedience

to God. That is, at

moments when the

self (nafs), lured by

some temptation,

desires to deviate

from the path of

God, he keeps control

over it and remains

unswervingly on the

divine path.

Jihad, according to Islam, is not something

about which there is any mystery. It is

simply a natural requirement of daily living.

It is vital both as a concept and as a practice

because, while leading his life in this world,

man is repeatedly confronted by such

circumstances as are likely to derail him from

the humanitarian path of the highest order.

These factors sometimes appear within

man in the form of negative feelings. This is

something to which everyone must remain

intellectually alert, so that if for any reason

there is some danger of a negative mindset

gaining the upper hand, he may consciously

and deliberately turn himself to positive

thinking. Even if circumstances repeatedly

place him in situations which are depressing

and demoralizing, he must never lose course

or sight of noble goals. The reassertion of his

ethical sense is the real jihad which he has to wage.

From the Islamic standpoint, intention is all-important. Any

undertaking carried out with good intentions will win God’s approval,

while anything done with bad intention is bound to be disapproved

of and rejected by God. In fact, intentions are the sole criterion of

good or bad actions, in the divine scheme of things. And it is one’s

intense inner struggle to make all activities God-oriented, which is truly

Islamic jihad.

SPIRITUALITY GRATITUDE

Strongly Connected

THERE is nothing mysterious about spirituality in Islam. It is the

direct result of the kind of intellectual development that takes

place when a believer ponders over the Creator and His creation:

he gains something in the process that may be termed spirituality. The

source, therefore, of Islamic spirituality is perusal and reflection rather

than any sort of mysterious exercise.

That is why the Quran rejects monasticism, referring to it as an

innovation in religion, which God did not prescribe for people. ( 57: 27 )

From the Quran we learn that, in the very creation of the universe, the

signs of God lie hidden all around us. A person who is in a state of keen

awareness when he reflects upon the things of the world, comes to see

the Creator in the creation. The meaning of the creation of the universe

is laid bare before him. Ultimately, the universe becomes a permanent

source of spiritual inspiration. He is continuously nourished by it during

his worldly experience, and his observation of the universe awakens in

him latent divine qualities.

This observation and contemplation of the universe does not result

in his shunning normal life. Far from withdrawing from the world, he

lives in it, participating in all its activities; yet despite his involvement,

remaining aloof. That is to say, although he fulfills all his duties and

responsibilities, his heart is not attached to worldly affairs.

He appears to live in the world, but he stands apart from it. Thanks

to this state of his heart, he acquires tremendous spiritual gains. The

Prophet Muhammad says of such individuals:

“God plants wisdom in the heart of one who shows

disinclination for the world.”

It is important to note that the concept of spirituality in Islam is based

on the principle of God-realization. God is the treasure house of all

virtues. And when man’s contact with God is established in the world

of his feelings, at the psychological level, an unseen, inner revolution

is brought about, which is called spirituality. In this matter the

relationship between God and man can be likened to an electric wire

and the powerhouse. When the wire is connected to the powerhouse,

electricity is produced, and the place is lit up. In this way, spirituality is

the result of the connection to the power house of God.

Human nature is like an inflammable element. When an inflammable

substance like petrol comes near a fire, it is ignited. Similarly, human

nature is awakened when it comes in contact with God. This finds

expression in the Quran in these words:

God is the light of the heavens and the earth. His light containing

a lamp, the lamp inside a crystal of star-like brilliance lit from

a blessed olive tree, neither of the east nor of the west. The

[luminous] oil is as if ready to burn without even touching it.

Light upon light; God guides to His light whom He will. God

draws such comparisons for mankind; God has full knowledge

of everything. ( 24: 35 )

This is a compound simile. ‘Light’ here means the guidance of Almighty,

‘niche’ means the human heart and ‘lamp’ denotes the capability to

receive divine inspiration. Glass and oil elaborate upon this receptivity.

‘Glass’ shows that this receptivity has been lodged in the human heart;

protected from outside influences, and clear oil indicates that this

receptivity is very strong and is eagerly waiting to receive inspiration.

When it comes to

interactions with

people a spiritual

person will render

service to alleviate

the sufferings of

humankind.

This verse makes it clear that, on the one hand, is God, the source

of inspiration, and on the other, is the consciousness of spirituality

(God-consciousness) with which man is born. In this way when these

two things come together, Islamic spirituality

comes into existence. This is indeed

another name for the awakening of Godconsciousness. When it reaches its highest

stage, the believer’s realization of God

comes to that point where he begins to feel

consciously in his worship that he is seeing

God and if he is unable to come to this stage

then he consciously feels that God is seeing

him. If the first type of experience is called

direct spiritual experience, the second type

may be termed indirect spiritual experience.

As the Quran tells us, “Prostrate yourself and come closer to God” ( 96:

19). For God is always close to us—closer than our jugular vein ( 50: 16 ). By

total surrender to God, the soul can realize nearness to God.

These spiritual experiences cannot be explained in words. Everything

in the universe seems to convey a divine message. The leaves of the

tree become a thrilling experience. A waft of air gives a message of

truth. Divine music can be heard in the burbling of the river and the

chirping of the birds.

Due to this high state of receptivity, he is enabled, in the words of the

Prophet: “to see with God’s eye, to speak with God’s tongue, to walk

with God’s foot, to hear with the ear of God.” Then all limitations vanish

and his day and night are spent in God’s neighbourhood. All this can

be felt, not described in words. This can be explained with the example

of a child who has limitless love for his mother. He knows it himself in

the full sense but he cannot fully describe it in words. The same is true

of spirituality.

When a person is linked with the source of spirituality, he undergoes

such spiritual experiences as he himself fully understands, but has

difficulty in conveying to others. He may describe some external signs

but he cannot describe inner reality.

Although it is difficult to describe the inner reality of spirituality, its

method of attainment can be described to a certain extent and

followed by others. To attain spirituality, first of all man has to free

his mind from confusion. It is difficult for a confused mind to undergo

spiritual experiences. The basic reason for

confused thinking is that man is not able

to differentiate between the real and the

superficial, the relevant and the irrelevant,

rational thinking and superstition, logical and

illogical statements. One who thinks thus will

always remain in a state of mental confusion.

He will never be able to find the straight path.

As a result, his spiritual journey will never

start.

The Prophet

Muhammad has

said that, “One who

does not express his

gratitude to other

human beings will

never be thankful to

God.”

On the path of spirituality, a believer cannot

be his own guide. And one certainly needs a

guide. This guide is the Quran. It is an authentic and carefully preserved

book of God. That is why the Quran can be trusted as a guide by the

spiritual traveller. After making the Quran one’s guide, one can set

one’s spiritual journey on the right track.

The spiritual journey demands a change in lifestyle. The lifestyle for a

spiritual traveller may be put briefly in these words: ‘Simple living and

high thinking.’

Simple living means limiting one’s worldly requirements to the

minimum and assiduously avoiding comfort and luxury. That is why the

Sufis used to wear coarse clothes as a symbol of the simple life. It helps

the traveller in his spiritual journey. High thinking means that one's

thoughts are not embroiled in material things. By engaging one’s mind in higher realities, one becomes a recipient of divine inspiration. This

inspiration of divine light comes to his mind uninterruptedly, igniting

his whole existence.

The Quran attaches great importance to contemplation, reflection

and serious thought. There are a number of verses in the Quran that

indicate that innumerable signs of God are extant in the heavens and

the earth. The observance of God’s signs is the greatest source of

spirituality.

According to a Hadith, ‘Worship God as if you are seeing him’, (Sahih-al

Bukhari). When man engages himself in true devotion; he is linked with

God at a sensory or psychological level.

He comes close to God. Through an invisible cord he comes in contact

with God; God’s light passes through him. His entire existence comes

to be pervaded by this indescribable feeling, which is called spiritual

experience.

This is called rabbaniat in the Quran (Be devoted servants of the Lord)

( 3: 79 ). Rabbani means one whose thinking, and whose actions are Godoriented, who has placed God at the centre of his attention. When an

individual attains spirituality, his state becomes like a lamp lit all of a

sudden. He undergoes spiritual experiences.

His heart becomes an ocean of spiritual

waves. He appears to live in this world, but

he has found another far superior world for

himself.

The spiritual journey

demands a change in

lifestyle. The lifestyle

for a spiritual

traveller may be

put briefly in these

words: ‘Simple living

and high thinking.

When it comes to interactions with people, he

will render service to alleviate the sufferings

of humankind. The following incident brings

out the concept of service to others in a very

profound way. During the British monarchy,

one of the British Emperors disguised himself

as an ordinary person to inspect his military

establishments. During an interaction when one military officer

admonished him in a very stern and harsh manner, the disguised king

asked, “Do you know who I am?”

Taken aback at such a question and doubting himself the officer said,

“Are you a military officer just as I am?” The king replied, “I am of a

greater position than that”. The officer said, “Then you must be a

Captain.” Again to this the king replied, “I am greater than that.” “Are

you a colonel?” asked the officer. “No, I am greater than that”, was the reply. The officer said, “Then you must be a General”. “No, I am even

greater than a general”, said the king.

Then the officer who was by now in total shock said, “Then you must be

the Emperor”. He said, “Yes, I am the king”. The officer handed his gun

to the king and said, “You may shoot me for my crime, I have failed to

recognize my king”. The king said, “No, you are a good military officer

but I have an advice for you. Whenever you interact with any common

man think of him as your king and of yourself as an ordinary soldier

then you will treat every individual in the best manner and will consider

the common man’s affairs as the affairs of the king”.

To understand the above more clearly the following Hadith is very

important. On Doomsday, God says to a person, “I was ill, but you did

not come to nurse Me.” The man will reply, “God, You being the Lord

of the universe, how can You be ill”? God will answer, “Such and such

servant of Mine was ill. Had you gone there, you would have found Me

there with him.” Then God says to another person, “I was hungry but

you did not feed Me.” The person will reply, “God, You are the Lord of

the worlds, how could You go hungry?” God says, “Such and such of My

servants came to you, but you did not feed him. Had you done so, you

would have found Me with him.” Then God says to yet another man,

“I was thirsty, and you did not give Me water to drink.” That person

will also say, “God, You are the Lord of the worlds, how could You be

thirsty?” God says, “Such and such servant of Mine came to you, but

you did not give him water to drink. Had you offered him water, you

would have found Me there with him.”

In this Hadith the teaching is that you consider every interaction with

others as an interaction with God. The words used in the Hadith are

symbolic and this Hadith guides us towards the character of a believer.

A person who treats every human interaction as an interaction with

God will not commit any excesses in his behaviour.

The Islamic principle highlighted here is that if a person wants to find

God, he shall first have to make himself deserving of this by serving

others. This paves the way to spiritual progress. Only those who have

elevated themselves spiritually will find God.

Now what is the connection between spirituality and gratitude?

If we realize the Unseen God in the above sense then it is impossible that

we will be ungrateful to our fellow beings as we are all interdependent

to live our life on earth. With this understanding we will move on to the

aspect of gratitude which highlights this point with more clarity.

The Prophet Muhammad has said that, “One who does not express his

gratitude to other human beings will never be thankful to God.”

Thankfulness is a state of mind which cannot be compartmentalized.

If it manifests itself in one place, the chances are that it will do so in

other places too. If a man shows gratitude to one person, he will surely

show it to others likewise. When a man does

someone a good turn, it is something quite

obvious—a tangible direct experience. On the

contrary, God’s kindness, being an indirect

experience, is not at all obvious. One has to

be perceptive, and reflective to be able to

realize the favours granted to man by God.

While the favours a man does are observable,

God’s favours can be realized only by thinking

about them.

If a person wants to

find God, he shall

first have to make

himself deserving

of this by serving

others. This paves

his way to spiritual

progress. Only those

who have elevated

themselves spiritually

will find God.

One who fails to perceive an event which is

directly observable cannot be expected to

grasp something which can be apprehended

only after a great deal of cogitation.

If the recipient of a favour fails to acknowledge it for fear of belittling

himself in the eyes of his benefactor, he does himself nothing but

harm. It is more a question of being belittled in the eyes of his own

conscience than falling down in others’ eyes—a course by far the more

injurious.

An even greater disadvantage of an ungrateful attitude is that it

produces a mentality of non-acknowledgement. Failing at first to

acknowledge the favours of one’s fellow men leads on to failure to give

wholehearted credence to the Lord of the universe. There is no greater

loss in this world than one who has failed to acknowledge his Creator.

Thus, Islam inculcates the spirit of gratitude towards one’s fellow

beings and towards God.

True spirituality is the elevation of the human condition to a plane on

which the mind is focused on the higher, non-material realities of a

Godly existence. The sign of a person being spiritual for sure is that

he will contribute positively towards humanity, will be compassionate,

kind to the animals as well and will not harm the environment. He will

be self-motivated in doing this.

A COMPARISON

For Introspection

RAMAZAN—the month of fasting, is a special and blessed month

for Muslims. It is a month of restraint and worship; of caring and

thanksgiving; of repentance and piety. The multitude of benefits

of this month inspired the Prophet to exclaim: “Welcome to the one

who purifies!”

It is a month of spiritual activism when believers endeavour to awaken

their spirituality. It is a scheme to improve human beings; to weaken

man’s dependence on material things and strengthen his spiritual

resolve, so that he may enter the higher realms of piety. The month

which encourages all to ask for higher things from God; to ask for His

forgiveness; for His blessings and for success in the Hereafter.

Ramazan is also the month of patience.

One has to have patience to live a life of

restraint and be self-controlled. The most

important thing required to lead an Islamic

life in this world is patience. Unlike other

months this month provides more time and

a congenial atmosphere to help the believer

to contemplate on the meaning of the Quran.

Therefore it is also known as the month of

contemplation. Believers turn away from

many activities and spend time in peace and

tranquillity which creates an environment for

moral rectification.

Ramazan is the

month of patience.

One has to have

patience to live a life

of restraint and be

self-controlled. The

most important thing

required to lead an

Islamic life in this

world is patience.

The month of Ramazan serves as a training course in humility. Humility

refers to fear of God which means realization of a person’s helplessness

vis-a-vis God’s greatness. This ensures the spiritual growth of a person

thereby cleansing him of feelings of pride and ego which lead to his

being distanced from God.

The above aspects of the month of fasting were fully observed by

the Prophet and his Companions. Today, if we compare the culture

followed in society during the month of Ramazan what do we see?

One cannot deny that there are individuals who observe this worship

in full earnestness in its spirit. However, the general tendency is

more towards lavish food at Iftar and Sehri time. Spending more time

in shopping centres, purchasing material gifts for others and for oneself. More people begging on the streets, excessive sleeping during

the day and continuous activity during the night without taking into

consideration the needs of the sick, elderly, children and people of

other communities.

Then how about the eve of Eid-ul-Fitr and the day of Eid itself? A portion

of a Hadith pertaining to the day before Eid is as follows: during the last

night of Ramazan, the sins of all the believers who have been fasting are

forgiven. It was asked, ‘O Prophet of God, is this night the one known as

the ‘night of power? The Prophet replied, ‘No, but as soon as the deed

is done, the reward for the deed is immediately bestowed’.

The month of

Ramazan serves as

a training course in

humility. Humility

refers to fear of

God which means

realization of a

person’s helplessness

vis-a-vis God’s

greatness. This

ensures the spiritual

growth of a person

thereby cleansing

him of feelings of

pride and ego which

lead to his being

distanced from God.

According to this Hadith, on the last night of

Ramazan, those amongst the followers of the

Prophet who have fasted in the true spirit will

be rewarded for their deeds, and this will be

noted in their records. This night of Ramazan

is referred to in other Hadith literature as the

‘night of reward’ (Al Bayhaqi). God rewards

His believers for every good deed. Due to

the special significance of worship during

Ramazan, this reward has been specifically

mentioned by the Prophet.

It is so unfortunate that the night before Eid is

spent by most people in careless indulgence

and entertainment. They throng shopping

centres and market places. The above Hadith

is a warning against all such frivolities.

Another Hadith regarding the day of Eid-ulFitr is reported as: When the day of Eid-ulFitr dawns on them, then God is pleased and

proclaims to the angels. ‘O my angels, what is

the reward for the doer who has completed

his deed, The angels reply, ‘Our Lord, such a person should be given

the complete reward for the deed done.’

The day of Eid is a day of glad tidings and its true spirit is to promote

spiritual values among people and create a peaceful environment

in society. This day should be celebrated with praises of God,

thankfulness, while refraining from causing any kind of inconvenience

to fellow citizens irrespective of what inconveniences one faces during

celebrations by others in society.

CLARIFICATION OF A MISUNDERSTANDING

For Better Understanding

MANY Muslims reckon the month of Ramazan as the month of

victory. What is the basis of this understanding? The answer is

that it is a fact that the battle of Badr took place during the life

of the Prophet in the month of Ramazan in 624 CE. In this battle, the

Prophet and his Companions emerged victorious. This was the logic

used to regard Ramazan as the month of victory.

But this is a flawed assumption. The battle of Badr was not a matter of

choice for the Prophet of Islam. It was a war fought to defend against

an enemy who had marched towards Madinah in this month to attack

the Prophet and his Companions. This armed aggression led to the

defensive war at Badr.

The month of

Ramazan is called the

month of patience.

It is the month of

self-control; curbing

of desires; not being

provoked in spite

of provocation;

developing

spirituality by

enduring the pangs

of hunger and thirst;

and striving to come

closer to God by

remembering Him

through prayer and

the reading of the

Quran.

None of the other defensive battles in the

initial history of Islam were fought during

Ramazan. This is a clear proof that the month

of Ramazan has nothing to do with war.

War is never the choice of the believers.

Islam states that war can be waged only in

defence. And it is more than clear that it is the

aggressor who fixes the date according to his

choice, leaving no option to the defender.

The Prophet is reported to have said: ‘Do

not wish for confrontation with the enemy,

instead ask for peace from God.’ (Sahih alBukhari)

This illustrates the basic principle of Islam

vis-a-vis war. Peace is the rule and war an

exception. In Islam war is an act of compulsion

rather than an option. The situation of war is

not created by the believers but forced on

them requiring a response in self-defence.

The month of Ramazan is called the month of patience. It is the month

of self-control; curbing of desires; not being provoked in spite of

provocation; developing spirituality by enduring the pangs of hunger

and thirst; and striving to come closer to God by remembering Him through prayer and the reading of the Quran. This is possible only

when man distances himself from the material world and comes closer

to the spiritual world of God.

The following dictums amply make it clear that Ramazan is the month

of peace. This is the month of awakening one’s inner nature, to be

engrossed in thoughts of God, rather than in embroiling oneself in

worldly matters.

On sighting the new moon of Ramazan, the Prophet Muhammad

observed:

‘O God, let the moon of the month of Ramazan appear on us

with peace and security'. (At-Tirmizi, Ad-Darmi, Musnad Ahmad)

The above supplication shows the feelings with which the Prophet of

Islam welcomed the month of Ramazan. These words of the Prophet

provide a definite proof that Ramazan has nothing to do with war.

Rather it aims at building a society in which peace and goodwill flourish.

On fasting during Ramazan, the Quran says: Believers, fasting has been

prescribed for you, just as it was prescribed for those before you, so

that you may guard yourselves against evil. ( 2: 183 ). Fasting has been

prescribed to enable people to follow the right path; to receive training

for a life of righteousness (taqwa).

Taqwa, guarding oneself, is explained in the following conversation

between two companions of the Prophet. Umar Farooq, the second

Caliph once asked Ubayy ibn Kaab, a senior Companion to explain the

meaning of taqwa.

He replied, “O leader of the believers, have you ever taken a

path flanked by thorny bushes?”

Umar replied in the affirmative. Ubayy ibn Kaab wished to

know how he protected himself. He said, “I gathered my

clothes close to me and went on my way”.

Ubayy ibn Kaab said, “It is this cautious attitude which is called

taqwa.” (Al Qurtubi)

Ramazan is the month of taqwa; it is the month of guarding oneself

against ‘thorns’. It would be strange to think of Ramazan as the time for

embroiling oneself in thorns, instead of guarding oneself from them!

PARADISE AND ITS INHABITANTS

Qualification Required

WHAT is Paradise? Paradise is the supreme reward which God

gives to His special servants for their deserving actions.

Paradise is a world of unique blessings, admission to which

is reserved for the chosen few in the second stage of life, the Hereafter.

God’s special servants are those who have demonstrated in ample

measure their ability to live on the plane of realities in this present

stage of life—the stage of trial. They are the ones who have discovered

God’s existence from His signs; who have found that the messenger of

God is a human being just like themselves; who, without having seen

God, have prostrated themselves before Him in all humility.

These are unique human beings who, having been created with an

ego, have nevertheless divested themselves of it in the interests of

truth; who, having been given complete freedom of word and deed,

have voluntarily placed constraints upon themselves; who, having

apparently achieved everything by dint of their own hard labour, have

nonetheless given complete credit for all their achievements to God.

These are unique souls who, living amongst human beings, are

constantly remembering God. They are the ones who have had power

over others, but who now exercise it out of fear of God; it is they who

have agitated to take revenge, but who have had the fire in their souls

placated by the fear of God’s chastisement.

These are the worthy individuals who relish taking the back seats while

others scramble for the front rows. These are the people who give their

lives to lay solid foundations while others rush to find places right on

top of the domes.

These are the people of great spiritual refinement who rise above

personal prejudices before sitting in judgement; who, in order to deal

with others purely on the basis of principles, eliminate their own selves; who budge not one inch from the path of justice even at the most crucial

of moments, when complaints and differences seem insurmountable.

They do so by adopting a path for themselves which accords exactly

with the path of truth and justice overlooking all worldly considerations.

Paradise is God’s garden. Only those human beings deserve it who can

live in this world with the blameless innocence of flowers.

RESPECT FOR HUMANITY

A Foundation Virtue

GOD tells us in the Quran: “We have indeed honoured the Children

of Adam, and provided for them means of transportation on

land and sea, and given them wholesome food and exalted

them above many of Our creatures." ( 17: 70 ).

This shows that man by his very creation deserves regard and respect.

This respect is man’s natural birthright, regardless of the community

he belongs to.

According to a Hadith: “That person is not one of us who is not merciful

to our younger ones and respectful to our elders.” According to another

Hadith, the Prophet Muhammad said, “One who believes in God and

the Last Day must honour his neighbours; one who believes in God and

the Last Day must honour his guests.”

There are a number of such commands to the

believers in the Quran and the Hadith which

lay great stress on showing due respect to the

servants of God. Our love and devotion for

God find expression in this world in the form

of our relations with other human beings.

One who is a true lover of God has an inner

urge to love God’s servants.

Respect for

humankind is one of

the basic teachings

of lslam. Anyone of

one’s own religion

or of any other

religious tradition,

whether he belongs

to one community

or another; whether

he belongs to a

friendly group or the

opponents group, in

all cases is worthy of

respect.

Respect for humankind is one of the basic

teachings of lslam. Anyone of one’s own

religion or of any other religious tradition,

whether he belongs to one community or

another; whether he belongs to a friendly

group or the opponents group, in all cases

is worthy of respect. According to the

teachings of Islam, human beings are to be

respected despite their differences. Even

where antagonism is displayed, we have to

adopt the way of avoidance of conflict and continue to show respectful

behaviour. In the eyes of Islam, all human beings are equal and deserve

our respect.

REFORMED BEHAVIOUR

Maintain the Order

DO not spread corruption on the earth after it has been set in

order, pray to Him with fear and hope, God's mercy is close to

those who do good. (THE QURAN 7: 56)

Reform means leading one’s life in accordance with God-established

system. It is not lawful for man to adopt any path other than this.

Human activity was initially designed by God to create no excessive

clamour. So, now man should refrain from using modern contrivances

which create noise pollution. Here, God has arranged for breathing

fresh air, so man must not indulge in activities which may pollute the

atmosphere. Vegetation and animals flourish in their separate spheres,

so man should remain in his own sphere, instead of encroaching on

those of other creatures. Since everything is

functioning in a planned way, man should,

refrain from adopting any such emotional,

hasty course that will lead to social disruption.

All the things of this

world are functioning

in complete

coordination with

one another, so man

must also lead his

life in harmony with

others, wishing them

well and seeking

what is profitable

for his brethren. The

benefits of such a

world are manifold.

All the things of this world are functioning in

complete coordination with one another, so

man must also lead his life in harmony with

others, wishing them well and seeking what

is profitable for his brethren. The benefits of

such a world are manifold.

There are only two possible kinds of behaviour

for man on this earth created by God—

reformed behaviour and corrupt behaviour.

Reformed behaviour is the conscious

following of the order already established

by God in the universe. As opposed to this,

corrupt behaviour is deviation from that

order and the adoption of a self-made system. But the latter course

ill befits God’s creatures, for the earth has already been reformed by

God. This has not been left for man to do. Man has only to follow the

path of nature and build his society in the same pattern. This reformed

earth of God is not only the best place for human habitation, but is also

the best model for human conduct.

THE WAY OF MODERATION

Beneficial Always

ACCORDING to a Hadith, the Prophet Muhammad observed: The

moderate action is the best of all actions. Ali ibn Abi Talib, the

Prophet's Companion, advised the people: ‘Adopt the middle

path.’ (Tafsir Qurtubi)

The middle path means the path of moderation. One instance of it can

be seen in the following verse of the Quran:

Be neither miserly nor prodigal, for then you should neither be

reproached nor be reduced to penury. ( 17: 29 )

The same point, worded differently, has been made in another verse

which characterizes “the true servants of the Merciful” are “those who,

when they spend, are not extravagant and not niggardly, but maintain

a just balance between those extremes” ( 25: 67 ).

According to this verse, moderate spending means neither lavishness

nor miserliness but rather a balanced expenditure which will make

life much easier to lead. In the same way, as regards optional fasts,

prayers, etc., a middle path is desirable for man, as this enables him to

maintain such a pattern of behaviour over a long period of time.

This middle path—the best path to follow—relates to all spheres of life.

Man must shun extreme paths in all matters, for this accords with both

the spirit of religion as well as with worldly success.

The middle path, to put it differently, is the non-emotional way. If a

man loses his mental balance when confronted with any difficult

situation in life, he goes to one extreme or the other. But if he keeps his

feelings under control, he will be able to determine the proper course

of action by giving it ample thought. A well considered deed is always

a moderate one; one who does not follow a moderate path will exceed

all bounds both in friendship and in enmity. He will also be given to

undue optimism in positive and pessimism in negative situations, and

will unnecessarily regard some individuals as too bad and others as too

good. However, it is the verdict of nature, that in this world a moderate

approach in life always succeeds, while taking the path of extremes

inevitably leads to failure.

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

In the name of God the Most Beneficent the Most Merciful

O you who are wrapped up in your mantle, stand up to pray for much

of the night. It may be half the night or a little less than that or a little

more, but recite the Quran slowly and distinctly. For We are about to

send down to you a message of considerable gravity. ( 73: 1-5 )

Literally ‘recite the Quran in slow, measured rhythmic tones’. This means

‘recite, paying full attention to the import of the content’. When recited

like this, a two- way process between Quran and its reciter comes into

play. For him, the Quran is an address or speech by God and his heart

starts answering this address at every verse. In the Quran where there

is any mention of God’s majesty, the reciter’s entire existence is strongly

affected by the realization of His greatness. When God’s blessings are

enumerated in the Quran, the reciter’s heart overflows with gratitude;

when God’s retribution is described in the Quran, the reciter trembles

on reading it; when an order is laid down in the Quran, the feeling

becomes intensified in the reciter that he should become the obedient

subject of his Lord by carrying out that order.

Literally ‘weighty words’ refers to that order for giving warning which

is mentioned in the next chapter, ‘Arise and give warning’ ( 74: 2 ). This

means inform people about the hazards of the Hereafter. Undoubtedly

this is the most difficult task in the world. For this, the missionary has

to stand by the pure and unadulterated Truth, even if he becomes

a stranger to all his people. He has to tolerate being tormented by

the people, so that the relationship between him and his addressees

remains unaffected till the last moment. He has to be unilaterally governed by the principles of patience and avoidance of confrontation,

so that his status as da‘i should not be damaged.

Surely, getting up at night [for worship] is the most potent means of

subduing the self and most suitable for the word [of prayer]. You have

by day prolonged occupations [with Dawah work]. Remember the

name of your Lord, and devote yourself to Him wholeheartedly. He is

the Lord of the East and the West, there is no deity but Him, so take

Him as your Guardian. Bear patiently with what they say, and ignore

them politely. Leave it to Me to deal with the deniers, who live a life

of comfort, and bear with them a little longer. We have in store for

them heavy fetters and a blazing Fire, food that chokes and painful

punishment on the Day the earth and mountains shall shake and the

mountains crumble into shifting sand dunes. ( 73: 6-13 )

Delivering the call for acceptance of the Truth means initiating the

most difficult campaign. One who does so becomes persona non grata

in his entire surroundings. In such conditions, the only Being whom

the preacher of Truth finds as his sympathiser and supporter is his

Lord. He not only goes on remembering his God in his heart, but he

also stands before Him during the night. Night time is the time of

leisure. In the dead silence of night man finds a better opportunity to

turn towards God with full concentration. In the path of the mission of

Truth, strewn as it is with difficulties, this is the only real weapon which

the missionary has.

It is the way of a true preacher that, when he is troubled by an

addressee, he does not inveigh against or argue with him, but rushes

towards God. He abstains from negative reaction till the last moment.

And to continue to work, rising above such a reaction, is the essential

condition which makes a man a missionary of the Truth in the real

sense.

ASK MAULANA

Your Questions Answered

Is fasting to do with not eating and drinking for a few hours during the

day and then eating as one desires past the restricted hours?

Fasting does not simply amount to observing hunger for a temporary

period of time. In fact, it symbolizes a lifelong culture of dedication.

The Arabic equivalent of fasting is sawm, which means abstinence.

Abstinence is the gist of fasting. Abstinence from food and water for

a limited period is symbolic training. Fasting reminds a faithful person

that if the acts of abstinence were to reach the extent of refraining

from food and water for a temporary period, then he would be ready

to do so for a higher purpose. Although this training is for a temporary

period it enables one to lead one’s whole life in accordance with this

spirit. Fasting is not a set of rituals. It is the adoption of the well-known

principle—simple living, high thinking. Simplicity in one’s food habits

will be an integral part of a believer’s life. One of the teachings of the

Prophet is ‘simplicity is a part of faith’. Extravagance of any kind will not

be the way of a true follower of the Prophet.

Is it true that during Ramazan Muslims are encouraged by their

religion to call people for Iftar parties and are supposed to give

sumptuous food?

Iftar is an Arabic word, which literally means ‘to break’. In the Islamic

context, it means to break the fast, to eat and drink in the evening after

the daylong fast. Iftar is not simply a matter of having dinner. It has

great significance. It is a combination of spiritual and physical food.

According to the Islamic teachings, iftar should be a simple meal and

not a lavish affair. Simplicity saves us from distraction and will make us

concentrate on the spiritual aspect of fasting. On the other hand, if the

iftar takes the form of a lavish affair, all attention will be focused on the

taste and the physical aspects, and the spiritual benefits will be lost.

These days, organizing iftar parties has become a tradition. But this

party should not be like any other party. Such a party should give us an

opportunity for spiritual exchange, turning our individual experiences

into a social experience.

Is the blessed night observed on the 26th of Ramazan by Muslims, a

night where everyone gets whatever they ask for from God? Is it to be

searched for during the last ten nights of the holy month?

This night is known as Lailatul Qadr in Arabic and its English equivalent

is the Night of Destiny. Common belief is that the Night of Destiny can

be found in the final phase of Ramazan. However similar to scientific

discoveries, finding it is the result of a long and arduous process of

seeking. A scientist spends years studying the subject and researching

it, and after a long, gruelling effort, he makes that one discovery.

Similarly, finding the Night of Destiny involves years of effort and

supplication.

A believer is required to spend a lifetime so that a prepared mind which

realizes the supreme greatness of God and one's own humility comes

into being, only then can he be hopeful of finding this night and his

prayer being accepted by God.

What are the rituals to be observed by Muslims in this night. Is it to be

observed collectively or individually?

There are no rituals as such. One has to spend the whole night in prayer

and supplication. It could be done in the mosque or in the privacy of

one’s home. It should be observed in all seriousness and sincerity.

Anything serious is not connected to any kind of loud behaviour. Every

aspect of such an activity will be sombre and solemn. Each one will

be wishing for solitude, peace and quiet to supplicate to God. Seeking

forgiveness from God cannot be a public or a loud affair. One can

understand the kind of atmosphere one needs to be able to do such

worship.

Is there any particular qualification to receive the blessings of this

night?

To answer this question it is important to understand the following

incident from the Prophet’s life. During the month of Ramazan the

Prophet was in seclusion (etikaf) practised in the final phase of

Ramazan. Then he came out of the mosque but went back in again.

He later told his Companions that an angel had come to pass on the

knowledge about the Night of Destiny. When the Prophet came out to

inform the believers, he saw two of his people quarrelling with each

other. Instantly, the knowledge of the Night was taken away from

the Prophet’s mind. This incident has a great lesson for the believers.

The quarrel was not an armed battle: the two believers were merely

arguing, but even a verbal fight is enough to have the divine knowledge

taken away. Those who adopt the path of violence can never become

the recipients of divine blessings.

To receive the blessings or knowledge from God, a believer must be a

positive personality in the ultimate sense of the word. Else the blessings

may be showered, but not on him! Positivity is the most important trait

that makes a man worthy of receiving God’s blessings. A positive mind

will not engage in conflicts and would remain free of revenge, hatred,

lust and negative thoughts. (Sahih-al Bukhari)

Kindly suggest a book where I can get the understanding of other

aspects of Islam.

You may read the magazine Spirit of Islam which publishes articles

about various topics. There is a search option on the home page of the

website www.spiritofislam.co.in from where you can read articles of

your interest.