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 Muslims1 . 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.

POLITICAL POWER: A RESPONSIBILITY

Power is not a Worldly Blessing; it is a Test set by God.

SOLOMON, an Israelite prophet as well as a king, was the ruler of

Palestine and Syria. While engaged in trying to win over the Queen

of Sheba in both the political and religious sense, he asked for the

throne of the Queen of Sheba to be brought to him. The queen and

her throne were hundreds of miles away at that time, but he had been

endowed with special powers, he expected his order to have immediate

effect. The Quran refers to how Solomon responded to his order being

instantly complied with in the chapter Al-Naml (The Ants). The relevant

verse is as follows: “But one of them who had some knowledge of

the Book said, ‘I will bring it to you in the twinkling of an eye.’ When

Solomon saw it placed before him, he exclaimed, ‘This is by the grace

of my Lord, to test whether I am grateful or ungrateful. Whosoever is

grateful, it is for the good of his own self; and whosoever is ungrateful,

then surely my Lord is self-sufficient and generous.” ( 27: 40 )

This verse illustrates the Quranic concept of political power, it is not a

kind of a worldly blessing; it is a test set by God.

Just as everything that one possesses in this world is a test, so also

is political power a test paper. God Almighty is constantly watching

the behaviour of the ruler to ascertain whether he is just or unjust

in performing his duties. A king is accountable before God just as the

common man is. According to this Quranic concept, political power is a

responsibility rather than a blessing. The possession of political power

does not mean that the ruler is a superior person.

Whosoever is

grateful, it is for

the good of his own

self; and whosoever

is ungrateful, then

surely my Lord is

self-sufficient and

generous.

Without a boss you cannot run a company,

without a prime minister you cannot run a

government, without the head of the family

you cannot run a home, without a coordinator,

or a supervisor, you cannot run a joint effort.

Adherence to the principle of leadership is

an integral part of any successful joint effort.

This being so, the law of nature set forth in the

above Quranic verse is a great blessing for us.

God Almighty created people with differences

or disparities. It is this difference or disparity

that gives us the opportunity to bow to the

principle of leadership in our social activities.

Every train requires an engine for its smooth running. Without an

engine, the train would not be able to budge an inch. The same is true

of society. Society is like a train which we need to mobilize, but this

mobilization cannot be achieved without an engine to lead the way.

The same formula that requires physical movement is applicable

to social movement; the social train cannot travel towards its goal

without an engine. Therefore a secondary role of being followers is

not an inferior role; it is a role that has a value higher than that of the

person primarily in command. The commander will be given only one

credit but those who accept the secondary role will be rewarded with

double credit because, apart from their normal role, they have proved

to have a great ability—ego management. Without learning the art of

ego management, no one can successfully play the secondary role.

What should be the behaviour of the subjects or citizens in society in

order to be good followers?

According to the Quran, all human beings are born with two

opposite moral constituents. These are al-nafs al-ammara and

al-nafs al-lawwama. In psychological terms, they are the ego and

the conscience—with which everyone is born. Almost all human

behaviour is affected by these two features. Negative behaviour is the result of al-nafs al-ammara and positive behaviour is the result of

al-nafs al-lawwama. The ego, if left uncontrolled becomes the source of

all evil, for it is a highly inflammable part of man. In a normal situation,

it remains in a dormant state, but when one’s ego is negatively

touched, it becomes superego and the result

is breakdown. The best way to avoid an ego

problem is not to provoke it. In the absence of

provocation, the ego creates no problem. But

provoke the ego and it is like setting a lighted

match to a powder keg. By contrast, the

conscience is the source of all kinds of good.

The conscience checks you from indulging

in any evil practices, and if you do indulge in

any kind of misdemeanour, the conscience

becomes alive and compels you to repent

and amend your behaviour. The conscience in this way serves as a

corrective to every human personality. This means whenever there is

any controversy, the outcome is in your own hands.

Society is like a train

which we need to

mobilize, but this

mobilization cannot

be achieved without

an engine to lead

the way

A man with a mission always perseveres and avoids hindrances: This

principle is very important; it saves you from unnecessary conflict. It

gives you the opportunity to continue your mission in society without a

break. It saves you from wasting your energy and time in futile quarrels.

It shows great practical wisdom. And without practical wisdom, you

cannot achieve any worthy goal in this world. A man with a mission cannot

afford to engage in unnecessary conflict. As a man of dedication, he is

determined about achieving his target. He always starts his activities in

properly selected fields and never behaves like a grasshopper, jumping

from one thing to another.

Maulana Wahiduddin Khan

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Follow Maulana at speakingtree.in (Times of India)

In a normal situation anyone can

adhere to moral values, but the real

test of a worthy person is his having

the capacity to speak with justice

even in difficult situations.

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.

PIOUS CALIPHATE

THE FIRST four Caliphs after the Prophet are known as the

‘Rightly Guided Caliphs’. They were successors of the Prophet

in the real sense of the word. They were all senior Companions

of the Prophet. They were chosen by the Muslims for their closeness

to the Prophet and for their outstanding character. They were humble,

unselfish, tolerant, God-fearing, and well-versed in the Quran. They

remained in close touch with the people. They refused to take any

luxuries for themselves.

Masters of a vast empire, they continued to lead simple lives just as the

Prophet had done before them. During the 30 years of their rule, Islam

made great progress. This period of Islamic rule is the golden period

of justice and fair play. That is why these Caliphs are called rightly

guided, for they ruled the people of their time exactly in accordance

with the teachings of the Quran and the Sunnah of the Prophet. They

considered themselves as simple servants of God.

Abu Bakr As-Siddiq—The First Caliph (632-34)

Abu Bakr was a rich merchant of Makkah, belonging to the Quraysh

tribe. At the time when Muhammad was endowed with prophethood,

Abu Bakr had gone to Yemen on business. When he came back, people

immediately came to him to give him the ‘strange’ news of Muhammad receiving revelations through Gabriel. Having been the Prophet’s close

friend since boyhood (born in Makkah in AD 573, he was just three

years younger than the Prophet), Abu Bakr was too keenly aware of the

sincerity and truthfulness of the Prophet to have any misgivings.

However, on hearing this news, Abu Bakr went to see the Prophet, and

asked him about the message of this religion that he was preaching.

Having unshakeable faith in the Prophet, he accepted Islam without

any second thoughts. That is why he was given the title As-Siddiq (the

upright) by the Prophet. He was thus the first male to embrace Islam,

and was one of the Prophet’s oldest supporters. Abu Bakr’s father,

Usman, (better known as Abu Qahafa) and his

mother, Salma, had named him Abdul Kaaba,

meaning “the servant of the Kaaba”. But when

he embraced Islam, the Prophet changed this

pagan name to Abdullah and gave him the

surname of Abu Bakr.

Without knowledge,

action is useless and

knowledge without

action is futile.

— Abu Bakr

Even prior to Islam, Abu Bakr had been

respected for his good moral character.

He was honest and truthful and had good

relations with everyone. The Quraysh trusted

him and consulted him for solutions to their

problems. Now, after having accepted Islam, he began to spread the

word of God in his own social circle. As a result of his efforts, some very

promising and talented people accepted Islam, most of whom were

his friends. They were—Usman ibn Affan, Zubayr ibn al-Awam, Abdur

Rahman ibn Auf, Saad ibn Abi Waqqas, Abu Ubaydah ibn al-Jarrah,

Khalid ibn Sayeed, etc.

When the Quraysh came to know of his role in the spread of Islam,

they turned against him and began to persecute him. But he patiently

bore all their oppression and faithfully stood by the Prophet amidst all

perils. He spent all his wealth in the cause of Islam.

It was because of his sincerity and dedication to the cause of Islam

that the Prophet chose him to accompany him when he migrated from

Makkah to Madinah. His self-sacrificing friendship and his devotion to

the cause of Islam was rewarded by his name being immortalized in

the Quran as “the second of the two.” ( 9: 40 )

Soon after the Prophet and Abu Bakr migrated to Madinah, in obedience

to a divine injunction, the Muslims then left their home and hearth for

Madinah. But the Quraysh did not allow them to rest in peace even in

Madinah. They waged many battles in their bid to uproot the Muslims from the city. Abu Bakr took part in all these defensive battles. He was

always with the Prophet and accompanied him on all his campaigns.

He never showed any weakness, always standing like a rock by the side

of the Prophet.

Tabuk was the last expedition of the Prophet of Islam. He asked people

to give generously in aid of it. Abu Bakr was the only person to give

all he had to the cause of Islam. The Prophet asked him whether he

had anything left for his wife and children. He replied that God and

His apostle were enough for them. No one could surpass him so far as

selfless service to Islam was concerned. Not only was he the first man

to accept Islam, but he was also the foremost among the Muslims to

uphold the cause of God.

After Makkah was conquered, the Prophet

sent Abu Bakr in 631 to Makkah to lead the

Hajj on behalf of the Prophet. Abu Bakr read

the customary sermon (Khutba) of Hajj.

If an ignorant person

is attracted by the

things of the world,

that is bad. But if

a learned person is

thus attracted, it is

worse. — Abu Bakr

Ever since the Prophet had arrived in Madinah,

he had been in the habit of leading the prayer

himself. During his last illness, the Prophet

became so incapacitated that he could not

come to the mosque for this purpose. The

Prophet then asked Abu Bakr to conduct the

prayer in the mosque and to lead the Muslims

in his stead. Aisha, who was Abu Bakr’s daughter and the wife of the

Prophet, thought that her tender-hearted father would not be able to

bear this burden. She therefore requested the Prophet to ask someone

else to perform this duty. But the Prophet did not change his mind.

Thus, in the lifetime of the Prophet, Abu Bakr came to fill the highest

office. This distinction made it possible for Umar and his friends,

after the Prophet’s death in 632, to propose Abu Bakr as the head of

the community. Abu Bakr thus became Caliph (the successor of the

Prophet) by the general consent of the people.

Thanks to his simple but firm character, he was able to lead the young

Muslim community successfully through the most difficult times. After

the death of the Prophet, a number of the Arab tribes revolted. Most

of them had embraced Islam after the conquest of Makkah in AD 629-

630 and had not had the opportunity to undergo any proper training

by the Prophet. Being used to a free and easy life, they found such

Islamic injunctions as zakat (compulsory alms-giving)) and jihad more than they could stand. They were under the impression that, after the

Prophet, God’s succour too had come to an end.

But Abu Bakr did not let the situation get out of hand. He dealt with

them firmly, having chosen the brave general Khalid ibn al-Walid as the

commander of his forces. He successfully suppressed all revolts and

brought all the Arabian tribes under the control of Islam.

Abu Bakr treated the vanquished mercifully. This helped re-establish

peace in the country. Arabia was brought under control within less

than a year. Later, Abu Bakr sent Khalid and other able generals on a

campaign against Persia and Byzantine.

By resorting to these measures, Abu Bakr very successfully brought

about much-needed unity among the Muslim community. During his

short rule, the Arabian army saw several victories. Al-Hira in Persia was

conquered in 633.

Our abode in this

world is transitory,

our life therein is but

a loan, our breaths

are numbered and

our indolence

is manifest.

— Abu Bakr

Soon after, Abu Bakr fell victim to a fatal

illness in AD 634. On his death bed what Abu

Bakr feared more than anything was division

among the Muslims. He wanted to make

sure that no difference should divide them

after he was gone. After much thought, he

decided to nominate Umar as his successor.

When he put his choice before the senior

Companions, they all approved of it. When

all of the Companions had agreed to this, he

went ahead with the nomination.

Abu Bakr passed away two weeks after the appointment of Umar.

According to his wish, he was buried by the side of the Prophet, and his

body was wrapped in the same old clothes in which he had died. His

rule had lasted for two years and three months.

Abu Bakr had lived a very simple and modest life. He had had neither

servants nor bodyguards. He used to come early in the morning to the

Prophet’s mosque to carry out the duties of the state and to perform

the congregational prayers. He even did routine chores at home,

sweeping the floor, feeding and milking the goats, etc.

Abu Bakr lived and worked for Islam till his last breath. Although his

rule lasted only for two years, three months and ten days—a very

short span of time for a nation—he had been able to perform great

feats. One of the many great contributions made by Abu Bakr was the

collection and collation of the Quran in codex form. His achievements

have rendered his name immortal.

Umar ibn al-Khattab—The Second Caliph (634-44)

Umar ibn Khattab, the second Caliph is the founder of the Arab empire.

He was born in pagan Makkah. He embraced Islam through the efforts

of his sister Fatimah, four years before the migration to Madinah.

He was completely opposed to the Prophet at first. He had actually

set out to kill him. But while on his way, someone told him that his

sister and her husband had become Muslims. On hearing the most

shocking news he diverted his course, and rushed to his sister’s home

in great fury. At that moment Fatimah was reading some passage from

the Quran. She tried to hide that section of the Quran as she saw him

coming. But Umar burst into the house without giving them any time

and began beating his brother-in-law. His sister too got wounded

while attempting to protect her husband. Umar saw blood oozing from

their faces. On seeing these wounds, Umar calmed down. He took the

text from her and read it himself. He was so greatly moved by these

divine words that he asked them to take him

to Muhammad immediately to proclaim his

acceptance of Islam.

Islam will be

destroyed by the

mistakes of scholars,

the arguments of

the hypocrites who

misinterpret the

Quran to support

their views and

misleading rulers.

— Umar ibn

al-Khattab

As soon as he joined the believers, the

community became very strong. He was famed

for his bravery, intelligence and was endowed

with a towering personality. Although he

held no official position, he became the real

organizer of the newly formed community of

the believers. He became one of the Prophet’s

chief advisors. His part was in fact more of a

counsellor than of a soldier, although he did

take part in the battles.

Umar was so exceptionally gifted by nature that the power after Abu

Bakr naturally passed on to him. Although he was nominated by Abu

Bakr, the majority of the Companions accepted him as Caliph without

any hesitation. He held this office from AD 634 to 644.

When Umar assumed power, the great expansion by conquest had

already begun. Umar himself had contributed to it especially in his

capacity as advisor to Abu Bakr.

It is one of his greatest achievements that he brought the fiercely

independent Bedouins under control and executed his plans of

expansion so successfully. All the generals were under his full control.

One of his uncanny ability lay in recognizing the talents of people.

Umar would unmistakably choose that person and employ him for the job he was best suited for. For example, he made maximum use of the

Umayyad family in the execution of his plans for the spread of Islam.

During his reign, the Muslims, under Khalid the celebrated general,

conquered Persia, Syria, Palestine and Egypt. In Jerusalem, the Christian

ruler Sophronius set a condition for surrender—that only if Caliph

Umar comes there in person and signs the treaty of peace only then

they would surrender. The Caliph therefore

set out in 637 for Jerusalem with one servant

and a camel. Since there was only one camel,

he and his servants rode the camel by turns.

It happened that on the day they were to

reach Jerusalem it was the turn of the servant.

The servant insisted on giving his turn to

him saying that it will look awkward that the

servant is riding and the Caliph leading the

camel. But Umar thought it was not according

to the spirit of justice so he refused to do so.

Do not be fooled by

one who recites the

Quran. His recitation

is but speech—but

look to those who act

according to it.

— Umar ibn

al-Khattab

When the Palestinians saw the Caliph of a vast empire in rough, patched

cloak, walking on foot with no grain of pride and haughtiness, they

threw their gates open to welcome him into the Holy City.

Umar signed the peace treaty with the Christians of Jerusalem, granted

them full religious freedom to practise their religion and full state

protection.

Umar adopted the title of Amir al-Muminin (Leader of the believers)

rather than the Khalifah Rasul Allah (deputy of the messenger of God)

as Abu Bakr was called. He also instituted the Hijrah (migration) to mark

the commencement of the Muslim calendar ( 622 CE). He instituted

Diwan-e-Ata, which gave out stipends to all Muslims. He founded

military centres such as Basra, Kufah, Fustat, which later developed

into great cities of Islam. He created the office of Qazi (Judge).

Umar was a political genius. He succeeded in uniting all the disparate

elements during his rule. A new Muslim state emerged under his able

leadership.

In spite of being the powerful ruler of an empire he lived an extremely

simple life. Because of his high moral character he inspired respect and

admiration from all alike. He was at the height of his powers when he

was stabbed by Abu Lulu on November 3, 644 , a Persian Christian.

Umar was thus not only a great ruler but also an embodiment of all the

virtues of Islam.

Usman ibn Affan—The Third Caliph (644-656)

Usman was born six years after the Prophet and he belonged to the

Umayyad tribe of the Quraysh. He was a cloth merchant and was so

rich that he was known as Al-Ghani (the rich). He was Abu Bakr’s friend

and it was Abu Bakr who had introduced Islam to him. Usman accepted

Islam without questioning. He was the only member of the Umayyads

to become a Muslim during the time of the

persecution of Muslims. He was married

to the Prophet’s daughter Ruqayya. On

being persecuted by the Quraysh due to his

conversion, he asked Prophet’s permission

to migrate to Abyssinia, the land of the kind

Christian king, Najashi (Negus). He and his

wife Ruqayya were thus among the first to

give up their home in the cause of God. When

Muslims began to emigrate to Madinah,

Usman too, along with his wife, came to

Madinah and settled there.

No one conceals

something in his

heart, but God causes

it to be seen on his

face or in the slip

of the tongue.

— Usman ibn Affan

Ruqayya took ill in Madinah and died thereafter. Usman was very sad.

So the Prophet married his second daughter to Usman. This was a great

honour. Usman came to be known as “Zun Noorain”, the possessor of

two lights. He acted as the Prophet’s emissary during the Hudaybiya

peace treaty. Usman was also one of the scribes of the Prophet. He

wrote portions of the Quran as and when they were revealed. He was

also one of the ten Companions whom the Prophet had given the good

news of Paradise.

Umar, on his deathbed, had nominated a six-man council to choose

a Caliph from among its members. These members were Ali, Usman,

Abdur Rahman ibn Auf, Saad ibn Abi Waqqas, Zubair ibn Awam, Talha

ibn Obaidullah. After great deliberations, Usman was offered the

Caliphate. Usman ibn Affan became the third Caliph of Islam.

Azerbaijan and Armenia were conquered during the rule of Umar. But

after the dismissal of Saad ibn Abi Waqqas’ governorship, Azerbaijan

revolted. Usman ordered military action against it and the Province

was brought again under the Caliphate.

Muawiya, Governor of Syria with the help of Abi Sarah, the Governor of

Egypt, invaded Cyprus and brought it under Islamic rule. Cyprus served

as a military base for the Muslims.

Usman was a simple and kind-hearted man, because of which many of

his subordinates holding key positions did not fear being taken to task.

The administration of a vast empire needed a man of stern character

like Umar. Although Usman was a deeply religious man, he proved to

be a weak leader. His administration was not so disciplined as that

of Umar, the second Caliph. Usman felt that by appointing his friends

and relatives to key positions he will be able to manage administrative

affairs. But this did not happen. Having no fear for being taken to task

by the kind-hearted Caliph, they were all the more emboldened to rule

according to their own whims and fancies, without looking after the

public good. The public resented such callousness, holding the Caliph

responsible for the bad administration. They even demanded his

abdication, but the Caliph refused to do so. The Egyptians in particular

were angry with him. They blamed the Caliph for replacing a capable

governor there with his own cousin who set taxes more than they could

bear to pay.

This dissension finally developed into a

state of civil war. The Egyptians took more

active part in this revolt. They demanded his

resignation but Usman rejected all such advice

and preached a public sermon against them.

Soon afterwards, while he was at prayer, a

group of these unruly men attacked and killed

him. The period of his caliphate lasted from

644 to 656.

The highest degree

in faith is that

you always regard

yourself in the

presence of God.

— Usman ibn Affan

Usman’s most important contribution to the cause of Islam was the

preparation of the second and final version of the Quran. He ordered

the Quran to be written in the Quraysh dialect of Arabic. Then he

commanded that a few copies of it be made and sent to the centres

of the Muslim province. Every other version was destroyed, and the

Quran has remained absolutely unchanged for the centuries.

Ali ibn Abi Talib—The Fourth Caliph (656-661)

Ali ibn Abi Talib, cousin and son-in-law of the Prophet of Islam, was

elected the fourth Caliph. He reigned from 656 to 661.

Ali was a profoundly religious man devoted entirely to the cause of

Islam. He was born in Makkah about the year 600 to Abu Talib, chief

of the clan of Banu Hashim. Ali was adopted by the Prophet and lived

with him in the same house. For, once Makkah suffered from economic

depression. Abu Talib, Prophet’s uncle had a very large family, therefore

the Prophet took into his care Ali, to lighten the burden of Abu Talib.

One day, when the Prophet and Khadija were worshipping together,

Ali happened to see them kneeling and prostrating themselves and

reciting Quranic revelations. Ali found it very strange. He asked the

Prophet: “To whom were you prostrating yourself.” The Prophet

answered, “We have prostrated ourselves to God.” The Prophet then

explained to him about God and the revelations he had received. Then

the Prophet invited him to worship God alone without associating

anyone with Him. Ali was excited but thought that he ought to consult

his father about it. However, he could not wait any longer. The very

next morning he came rushing to the Prophet and declared to them

his acceptance of faith, saying: “God created me without consulting

my father. Why then should I consult him in

order to worship God?” Ali was the first youth

to enter the fold of Islam at the age of 10. He

remained a lifelong devoted follower of the

Prophet.

Never make a

decision in anger

and never make

a promise in

happiness.

— Ali ibn Abi Talib

On the night of the migration in 622 it was Ali

who risked his life by sleeping in the Prophet’s

bed at a time when his house was surrounded

by bloodthirsty men with drawn swords

with the plot of assassinating the Prophet.

Ali lay there so that the Prophet may leave

unnoticed. The Prophet further asked him to stay in Makkah in order

to restore all things, entrusted to the Prophet, to their rightful owners

in Makkah. Only after carrying out this request of the Prophet Ali left

for Madinah. In Madinah Ali married Prophet’s daughter Fatima. Two

sons, Hasan and Husain were born to them in Madinah.

Ali was extremely brave. He used to display great feats of courage and

bravery during the military campaigns. He was also one of the Prophet’s

scribes. He was chosen by the Prophet for several important missions.

Ali was invited by the Muslims of Madinah to assume the office of the

Caliphate after the murder of Usman, the third Caliph. For three days

after Usman’s murder Madinah remained completely in the grip of

rioters. In such a state of affairs when Ali’s name was proposed he

refused at first. But the people of Madinah prevailed upon him to give

second thought and come forward to serve the people. Ali therefore

agreed reluctantly after hesitating for a long time.

His brief reign was beset by difficulties. The forces of lawlessness

had been unleashed. Ali wanted first to concentrate on consolidating

his administration and after that to take action against Usman’s murderers. He wanted to wait until the conditions were normalized.

But the supporters of Usman did not listen to what Ali had to say. They

thought that Ali was trying to evade the issue.

The murder of Usman had far reaching effects on Islamic history. The

united and determined Muslim community was divided forever. Instead

of going out to the frontiers they were involved in internecine clashes.

Instead of concentrating on consolidation Ali had to spend all his time

in pacifying the warring factions. He did his best to restore peace but

he failed to do so without receiving the support of the people.

Ali wanted to establish his rule on the Islamic ideals of social justice and

equality. But the Quraysh aristocracy of Makkah which had amassed

too much wealth in the wake of conquests opposed Ali vehemently.

It was this group led by Muawiya that demanded the immediate trial

of the murderers of Usman. When Ali failed to meet their demand to

bring the murderer to book without delay, they revolted against Ali.

Aisha, Prophet’s wife, Talha, and Zubayr, prominent Companions of the

Prophet, also took a leading part. This episode, known as “the battle of

the camel” was suppressed, although after much bloodshed.

A hopeless man sees

difficulties in every

chance, but a hopeful

person sees chances

in every difficulty.

— Ali ibn Abi Talib

Ali had now established himself as Caliph by

defeating his rivals. He had shifted the capital

from Madinah to Kufah. The first priority in the

matters of the state was given to the dismissal

of the provincial governors. Muawiya ibn abi

Sufiyan, governors of Syria and a relative of

Usman too was dismissed. But Muawiya who

had established himself securely in Syria

did not accept the dismissal order. He came

out openly to avenge the martyred Caliph. It

was an issue on which he could mobilize a great majority of Muslims.

He made eloquent speeches to play upon Muslim emotions. He took

the stand that since the new Caliph is evading the issue of bringing

the assassins to account, which is the demand of justice, the Caliph

therefore stands disqualified for the office of the caliphate. In this way

Muawiya justified his insurrection against the elected Caliph.

Muawiya gathered a large army of Syrians while the army of Ali

comprised 50,000 Iraqis. The encounter look place on July 28, 657 . Malik

al-Ashtar was commanding Ali’s forces. Ali was on the point of victory.

But the shrewd Muawiya and his supporter Amr ibn al-As managed to

avert defeat by proposing arbitration. Ali saw through this trick. But his army forced him to accept the principle of arbitration. This greatly

weakened his position.

Then, another group emerged known as Kharijites (Dissenters). Earlier

supporters of Ali, now they turned against him. They maintained that Ali

should not have accepted arbitration. They became so deadly against

the Caliph that anyone who said that he was the follower of the Caliph

was mercilessly killed.

Ali inflicted the Kharijites a decisive defeat at Nahrawan. Thousands

of them were killed in the battlefield. But this defeat did not end the

Kharijite opposition for they were spread out in different parts of the

country. The extremist among them preached lawlessness, saying: “All

authority belongs to God, so there should be no government”.

Ali was engaged in extirpating the Kharijites and Muawiya found

enough time to increase his influence among the people. Displaying

great diplomacy Muawiya managed to cut the ground from under Ali’s

feet steadily, by adopting an aggressive policy

against the Caliph. Ultimately by the end of

600, Ali had lost control of Egypt and Hijaz.

His popularity was diminishing day by day.

Recitation of the

Quran without

contemplation and

thought is futile.

— Ali ibn Abi Talib

The forces of Ali and Muawiya met at Siffin.

When Muawiya realized that he was going to

lose the battle he managed to force the end

of the fighting by having pages of the Quran

fixed to the lances of his troops. Ali was

obliged to accept arbitration. When Ali agreed

to this, some of his supporters abandoned him. They were not willing

to accept the compromise. During the months of discussions between

the arbiters, Ali’s alliance grew weaker. The Kharijites who had revolted

ultimately decided to assassinate Ali.

Early one morning while he was praying in a mosque at Kufah in Iraq,

a Kharijite struck him with a poisoned sword to avenge the men slain

at Nahrawan. Two days later, Ali died and was buried near Kufah. The

most glorious chapter in the history of Islam came to an end by the

death of Ali.

The spot near Kufah known as Mashhad Ali developed into one of the

great centres of pilgrimage. Ali’s caliphate lasted for four years and

nine months. Ali’s political discourses, sermons, letters, and sayings

collected in a book entitled Nahj al-Balagha (The Road of Eloquence)

are well-known in Arabic literature.

According to the famous historian, Philip K Hitti, “Ali dead proved more

effective than Ali living. As a canonized martyr, he retrieved at once

more than he had lost in a life-time. Though lacking in those traits that

constitute a leader and a politician, viz-alertness, foresight, resolution,

expediency, he still possessed the qualities of an ideal Arabian. Valiant

in battle, wise in counsel, eloquent in speech, true to his friends,

magnanimous to his foes, he became both the paragon of Muslim

nobility and chivalry.”

Dr. Farida Khanam

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EVERY ACTION HAS A CONSEQUENCE

Result-oriented Action

A MAN came before the Prophet Muhammad and asked him for

some advice. “Will you heed the advice?” the Prophet asked him.

The man said that he would. The Prophet said to him: “When

you decide on some action, think of its consequences. If they are good,

go ahead with it: and if they are bad, refrain from it.”

The Prophet’s words show that every prospective action should be

weighed up according to the outcome it is likely to have. One should

think before one acts: what will be the consequences of my action? If

the prospects appear good, one may carry on with what one is intending

to do, otherwise one should rethink one’s

course of action. This is the realistic method

of going about things, and it was this method

the Prophet taught his followers to adopt.

When you decide on

some action, think

of its consequences.

If they are good, go

ahead with it: and if

they are bad, refrain

from it.

Generally people just take matters at their face

value and rush into them without thinking.

This is not the proper way of doing things. A

person should study matters carefully from

every angle before deciding on a course of

action. He should particularly, take note of

others’ probable reaction. Are people likely to

stand in his way? If so, does he have the capability to overcome the

obstacles they pose? Is he in a position to surmount all the hurdles

which are likely to be strewn in his path, winning through to his final

goal? He should consider what the social and political repercussions

of his actions will be. Only if he is confident that his work will have

beneficial consequences should he embark on it.

The only initiative worth taking is one, which will yield positive results.

If one embarks on a destructive course of action, it will be oneself

that suffers: therefore, one should steer clear of such actions, as any

sensible person steers clear of destroying his own life.

THE PURPOSE OF RELIGION

God-oriented Personality

THERE are two aspects to our world. One pertains to the visible

world and the other to the invisible world. The visible world can

be likened to the tip of an iceberg. Only the tip or a very tiny part

of the iceberg is observable while the major part of it remains hidden

from the eyes, submerged within the water. It is only religion that

enables us to be able to cross the surface of the sea, deeper into the

ocean beds and see the major part of this iceberg.

Repeatedly we come across such occasions in life, when a person feels

he is helpless. He feels the very ends of life have slipped away from his

hands. At this point in time, it is only religion that appears as a saviour.

It saves his sinking ship. At that juncture, religion becomes a source

of courage and conviction. A religious man, by nature, is a predictable

human being. One can reliably predict his behaviour.

Religion is the source of all positive ethics. Religion gives man the power

to forgive the offender. Religion raises him above greed. The feeling of

envy is uprooted. He treats people with tolerance. He honours people

without discrimination. He saves himself from committing injustice,

always sticking to the path of justice. He treats even his enemies with

justice and fairness. He contributes positively to society, becoming a

giver rather than just a taker.

Religion makes one a man of principle, he becomes a person of

principled character. He develops self-control and self-discipline. A

religious person is a serious-minded and honest person. He is ever

ready to appraise himself. A self-corrective mechanism grows within

him, and this quality keeps rejuvenating his personality.

How does religion produce these superior and refined qualities in

man? The reason for this is the bounds of religion are connected with

God, who is the source of all goodness. God thus becomes a source of

inspiration for everyone.

Religion makes man God-oriented. It produces God-oriented thinking.

His life is a God-oriented life. This is the thing which makes a religious

person unconquerable. A religious person develops communion with

God and such a person becomes strong and powerful.

If religion does not make a man as described above, one should

know that the follower is just claiming to be religious and is not truly

religious.

ORIENTALISM

True Picture

THERE are two phases of Orientalism. Modern Orientalism began

after the Crusades that continued from the 11th to the 14th

centuries. In the Crusades, the European nations were defeated.

After this defeat they were not in a position to retaliate against their

‘Muslim enemies’. They started a campaign that was based on negative

propaganda against Islam; they adopted Islamic disciplines like history

and the commentary of the Quran, not as a scholarly research but only

to deface Islam by distorting the facts.

It will be of relevance to understand what Orientalism is, to look at it from

the right perspective. Orientalism has been described in Wikipedia as

an ‘exaggeration of difference, the presumption of western superiority

and the application of clichéd analytical models for perceiving the

oriental world’ (the Orient is a historical term for the East, traditionally

comprising anything that belongs to the Eastern world, in relation to

Europe). As such, Orientalism is the source of

the inaccurate cultural representations that

form the foundations of western thought and

perception of the eastern world, specifically

in relation to the Middle East region. The

principle characteristic of Orientalism is a

“subtle and persistent Eurocentric prejudice

against Arab-Islamic peoples and their

culture”.

Orientalism is

the source of the

inaccurate cultural

representations that

form the foundations

of western thought

and perception of

the eastern world,

specifically in

relation to the Middle

East region.

The first Orientalist who broke this tradition

was Thomas Carlyle (1795-1881), a British

scholar. He published a book with the title:

Heroes and Hero Worship. This was the first

attempt of giving an objective picture of Islam.

He tried to dispel those misgivings about

Islam. This was the first book in this series and it marked a departure

of Orientalism from negative Orientalism to positive Orientalism.

Then there were a host of Orientalists who changed this trend and

published such books that were based mostly on real historical data

like E. E. Kellett, David Samuel Margoliouth, Philip K. Hitti, Michael

Hart, etc. Now Orientalism is not just a negative discipline as it was

in previous centuries, but the scholars who adopt this field today are generally free of a negative psychology. They try to give a true picture

of Islamic history.

A great factor that helped to promote this trend was the development

of science. Science has given a new method of study that is completely

objective. This method has overcome the previous trend and thus now

it is considered unacceptable to give a subjective colour to history.

Present minds reject this kind of subjectivity.

Present minds, obsessed with scientific ideas,

can only accept an objective study of history.

Present minds,

obsessed with

scientific ideas,

can only accept an

objective study of

history.

There are a few other factors which have

contributed to this objectivity. For instance the

whole world is a global village, a phenomenon

which has promoted a new kind of universal

culture. The present world is interdependent,

so no one can afford to adopt a method that

is based on bias and prejudices. These factors

have also greatly helped to end the previous

kind of Orientalism.

AFTER BEING BROKEN

Awaken the Force Within

THE ATOM is the final unit of matter, just as the individual is the

final unit of society. If one succeeds in breaking an atom, one

does not destroy it; rather one converts it into a greater force,

known as atomic energy. Matter is energy in a solid form and energy is

matter in a dispersed form. When the atoms of matter are broken and

converted into atomic energy, they are transformed into a force much

more potent than in their material form.

A locomotive consumes two tons of coal in seventy miles; a motorcar

uses up a gallon of petrol every twenty to forty miles. But when uranium

weighing just twelve pounds is converted into atomic energy, it is able

to convey a high-speed rocket on a 40,000-mile journey into space.

That’s how great the difference is between ordinary material energy

and atomic energy.

So is the case with that unit of society known

as man. When man is ‘broken,’ his horizons

expand vastly. Just as breakage does not

destroy matter, likewise defeat does not

ruin man. Matter increases in strength when

broken up. Man, when defeated, gains new,

increased strength.

Just as breakage does

not destroy matter,

likewise defeat does

not ruin man.

When man is beset by defeat, his inner forces

are released. His senses are aroused. His

concealed strength comes to the fore and he

sets about redressing his setback. Spurred on with new resolve and

determination, he devotes himself to the task of regaining what has

been lost. An irresistible spirit arises within him. Nothing can arrest his

advance. Like a river flowing to the sea, he surmounts every obstacle in

relentless pursuit of his goal.

The occurrence of an atomic explosion in matter turns it into a vastly

more powerful substance. The human personality, too, contains huge,

latent potential. This potential bursts out into the open when there

is an eruption within one’s soul. It breaks free when some shattering

disaster afflicts one. The strings that have held one down are torn apart

and begin to vibrate to the tune of life.

COMPLAINTS TAKE YOU AWAY FROM GOD

Eligibility for Special Assistance from God

THE PROPHET Muhammad began his mission in Makkah in

610 CE. Then, the time came when the chieftains of Makkah

compelled him to leave the city. At that time, the Prophet said to

his Companions:

“I was ordered to migrate to a town which will swallow other towns. It

is called Yathrib and that is Madinah.” (Sahih al-Bukhari)

What is said in this Hadith is not about the superiority of the Prophet

or of the city of Madinah. Rather, it refers to a general law of God. And

that is, when a person faces one-sided oppression or when something

of his is wrongly snatched away from him, such a person becomes

eligible for God’s special assistance. God gives him much more than

what other people have wrongly taken away from him.

This special gift of God is given to the person

who develops the eligibility for this gift. And

this eligibility is that in such conditions he

remains, till the final limit, a non-complaining

person.

When a person faces

one-sided oppression

or when something

of his is wrongly

snatched away from

him, such a person

becomes eligible

for God’s special

assistance.

Under no circumstances should his sight turn

away from God. He should pray for those who

oppress him, and for himself he must always

remain hopeful from God.

When a person displays this kind of positive

approach, it is no ordinary matter. It leads

to the creation of a new sort of character

within him, a character that is imbued with a desire for the well-being

of his oppressors, that remains firmly established in positivity despite

negative experiences, and that leaves all of one’s affairs to God to take

care of. Such a person’s heart is, under all circumstances, filled with

spirituality. He does not react to his circumstances, but, rather, gives all

his affairs to God to manage. It is this sort of person who is given that

special gift from God that is mentioned in the above-quoted Hadith.

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

GOD’S REWARD

PEOPLE are searching among thorns for flowers. They are reducing

their lives to rubble while imagining that very soon a big palace of

their own is going to come up! Everyone is busy trying to beautify

his life. Someone is busy in the field of trade or employment. Someone

else is busy in the field of politics, trying to glorify his name. Someone is

a clever wordsmith, using his skill with words to draw crowds. Everyone

carries with him a beautiful dream of his future, and is busy, day and

night, trying to turn this dream into a reality. But if you closely examine

them, you will understand that for this dream of theirs to be realized,

the only asset they possess is a stock of wrong actions.

Ignoring the rights of others, people want to build their children’s

future. They trouble their neighbours and at the same time think of

bringing joy to people who live far away. They do not hesitate to use

unjust means when it comes to their personal affairs, but in the outside

world they turn into flag-bearers of justice. They will not tolerate even

a word being said against them, but they think they can do whatsoever

they like to others, imagining that they are God’s soldiers.

God has placed in

this world everything

that a human being

wants—in fact, even

more than this. But

the means to acquire

every good thing in

this world are good

actions.

God has placed in this world everything that a

human being wants—in fact, even more than

this. But the means to acquire every good

thing in this world are good actions. God

rewards those who fulfil the rights of others,

who do not harm their neighbours, who deal

justly with people, who lead their lives in

devotion to God, rather than in devotion to

themselves, who bow down before the truth,

even if it is against them, who surrender their

egos to God and who agree to live egoless in

this world.

A BETTER PRICE

Tenfold Rewards

DURING the Caliphate of Abu Bakr, there was a drought and

people were in great distress. The Caliph told them not to worry,

for God would soon relieve them. Before long, the trading

caravan of Usman (a senior Companion) arrived with its merchandise

from Syria. There were one thousand camels in it, all of them loaded

with wheat and foodstuff. When the news got around Madinah, all the

great traders of the city flocked to Usman’s house. They knocked on the

door and he came out to meet them. He had a sheet on his shoulder,

one end of which was hanging down in front of him, and the other

behind him.

“Why have you come, and what do you want of me?” he said to the

assembled traders.

“We have heard that a caravan of yours has arrived from Syria, in which

there are one thousand camels loaded with wheat and foodstuff. We

want to buy the goods. Sell it to us, so that we can pass it on to those

who need it in Madinah,” they replied.

Usman ushered them inside. “How much profit will you give me on my

merchandise?” he asked them.

“Twelve dirhams on every ten dirhams worth” they answered. “But I can

get a better price,“ Usman told them. “Then we’ll give you fourteen,”

Usman gave them the same answer. They put their price up to fifteen

dirhams, but still Usman said that he could get a better price.

“But who can give a better price,” they protested, “when all the

merchants of Madinah are gathered here?”

“I can get ten dirhams for every one dirhams worth,” he told them. “Can

any of you give me a better price than that?”

There was no one that could. Then Usman recited the verse of Quran

which says that those who do good will be rewarded tenfold ( 6: 160 ).

Then he told them that he was giving all the goods to the needy people

of Madinah.

If one has faith in God’s promises, one’s courage is lifted to a degree

where any self-sacrifice appears easy.

The Prophet said: “Save yourselves from the fire of Hell, even if it is

only with a morsel of a date; and if one does not have one, then with a

good word.”

THE CONSTRUCTION OF LIFE

Religion and Technology

REVIEWING modern, scientific civilization, a commentator has

made the very pertinent observation that it is not invested with

ideological permanence. This seems quite true when we consider

that Copernicus replaced Ptolemy, Newton replaced Copernicus, and

Einstein replaced Newton.

The culture of the modern age has come to be called the ‘culture of

technology’. But this is a contradiction in terms. Culture, by its very

nature, suggests permanence. But science and technology are sadly

wanting in this quality. Any culture based on technology will always

have the characteristics of impermanence. It can never meet the

eternal requirements of human nature.

Technology is of material service to man. As such, it cannot be the total

basis of human culture. It can certainly take us from the age of the

plough to the age of the tractor, or from the

bullock-cart to the aeroplane. But technology

cannot give man a culture or a civilization in

the real sense of those words. Technology

can serve man but it cannot be expected to

provide man with the spiritual mainspring of

his life―a religion.

If technology is

life’s conveyance,

it is culture, which

determines man’s

destination.

Technology, in short, is the servant of

man, whereas culture is his life’s religion. If

technology is life’s conveyance, it is culture,

which determines man’s destination. The changes taking place in things

like conveyances do no real harm. But when the very basis of culture

begins to be shuffled, human life loses its meaningfulness.

The right way is to make technology life’s servant, while following a Godoriented life should be the basis of culture. Choosing a God-oriented

life should be a matter of one’s research where one discovers one’s

true creator and lives according to the creation plan of his Creator.

ON A COLLISION COURSE

Avoidance, the Only Solution

ON OCTOBER 26, 1992, as an Indian Airlines Boeing 737, Flight

number IC 467, approached the Goa airfield, its commander

asked the ATC (Air Traffic Controller) for permission to land. He

was asked by the ATC to delay landing, and to maintain his altitude

at 3,000 feet to allow an Indian Navy aircraft to take off. The Indian

Airlines pilot complied with these instructions and was manoeuvring

at that height to initiate his approach when he spotted a Navy aircraft

call sign 303, less than half a nautical mile away and very obviously on

a collision course. The IA Commander promptly reduced speed and

dived 300 feet to avoid a catastrophe. This split second decision saved

the situation.

Those who insist

on going forward,

when wisdom

dictates retreat,

will do little except

add to the chapters

of destruction in

history

This incident may appear to relate solely to

the world of aviation, but it has a great lesson

for the everyday world. The human journey

through life is also made on exactly the

same principle as was followed by the quickthinking pilot. Two aeroplanes on a collision

course were both going to be destroyed in

a matter of seconds. At the crucial moment,

one aeroplane dived below the other and as

a result of this ‘retreat’, both were saved from

disaster.

This incident shows that just as advancing is necessary to succeed in

life, so is retreating. In this world, sometimes, retreat is more desirable

than forward movement. When there is fear of a head-on collision,

avoidance is the only solution.

Those who insist on going forward, when wisdom dictates retreat, will

do little except add to the chapters of destruction in history. Their

so-called advance will culminate for their nation in final and eternal

retreat.

We must set our goals in life in terms of

intellectual achievement and not in terms of

material achievement.

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.

RIGHT TO LIVE WITHOUT TERROR

THE HUMAN right to live without terror is, without doubt, an

urgent need of our times. From the First World War till now, a

great number of charters and declarations of this nature have

been issued by different international forums, including the United

Nations. But, as we know, these charters and declarations have yielded

no result.

Looking at this matter deeply, we find that the problem is not

basically about the lack of a suitable charter. Rather, it is essentially

about the lack of results from the charters

that we already have. We need an ideology

to counter terrorist ideology: The issuing

of charter is only half the solution to the

problem. The remaining part of the solution

involves extensive ideological campaigning

in the charter’s support. Since this task has

never been effectively performed, the various

charters have not yielded the desired results.

Terrorism begins

from the mind, not

from the gun. It must

be countered with

an ideology, not with

guns.

Let’s take an example to illustrate this point.

After the Second World War, the United States

of America faced two major threats, one after another: one pertaining

to communism, and the other to terrorism. As we know, America

successfully solved the problem of communism, while it utterly failed

to solve the problem of terrorism, even after spending trillions of dollars ostensibly for this purpose. This difference in the results in the

two cases was due to the difference of strategy adopted for dealing

with these two issues.

America launched a strong ideological campaign to counter the

threat it faced from communism. This ideological campaign proved so

successful that even the communist leaders themselves lost confidence

in the communist philosophy. They began to prefer a liberal economy

to a socialist economy, until in 1991 the communist empire collapsed

at the hands of its own people.

On the other hand, in order to counter the menace of terrorism,

America has depended solely on guns and bombs. It has failed to

produce an ideology to counter the terrorist ideology in the same

way it had done to counter the communist ideology. That is why, in

spite of great loss in terms of lives and resources, it has not been

possible to extirpate the menace of terrorism. In such a situation,

only a charter that utilizes experiences of countering the communist

ideology can successfully serve this purpose.

An appropriate charter in this regard can only

be one that is based on realism. A draft based

simply on sentiments is bound to fail. We

have to convince the world that we need to

cherish the concept of reconciliation between

civilizations, as opposed to the concept of

a clash of civilizations. To adopt a practical

strategy, one has to be realistic and should

not let emotions overrule one’s judgement.

Terrorism can be

brought to an end

solely through

intellectual

awareness, based

on religion and

spirituality.

Terrorism begins from the mind, not from the

gun. Terrorists have an ideal in their minds, and they resort to violence

to achieve this ideal. They remain unaware of the fact that idealism is

not achievable in this world. The only possible option for them is to

accept the less than ideal situation. But because they refuse to accept

this, they continue to engage in futile violence. They are also unaware

of the fact that in the present world no positive result can be achieved

through violence. The truth is that terrorism is the result of intellectual

unawareness. This is what makes terrorists resort to violence. They are

fired by the mistaken belief that in this way they can realize their false

hopes. Terrorism can be brought to an end solely through intellectual

awareness, based on religion and spirituality. The ideology of peace

based on secularism has already been tried and it has failed. We must

cherish the concept of reconciliation between civilizations, as opposed

to the concept of a clash of civilizations.

It is from religion that we should draw our ideology of peace. Jesus

Christ says in this regard: “Render therefore to Caesar the things that

are Caesar’s and to God the things that are God’s” (Luke 20: 25). This is not

simply a Christian formula of peace. Rather, it is a common formula,

recognized by almost all the religions, in one form or another. The

Prophet of Islam has expressed the same principle in these words:

“Render what is due to the rulers and ask for your dues from God”

(Sahih al-Bukhari). Similar is the case with other religions. Hinduism

preaches nishkam karma or selfless service. Jewish scriptures say:

“Blame thyself.” According to Jainism and Buddhism, Ahimsa or nonviolence is the greatest virtue.

Political activism

generates hate and

violence, while nonpolitical activism

brings about peace

and brotherhood.

The essence of all these teachings is the non-confrontational or nonpolitical approach. Non-political activism is only another name for nonviolent activism. Political activism generates hate and violence, while

non-political activism brings about peace and brotherhood. Terrorism

begins from the mind, not from the gun. It must be countered with an

ideology, not with guns. Religious ideology is based on the relationship

between man and God. On the other hand, the ideology behind present

terrorist movements is based on what can be called a ‘man-versus-man’

concept. It is this ‘man-versus-man’ activism that results in violence and

terror. Contrary to this, activism based on the

relationship between Man and God produces

love and peace in society. This is not a passive

attitude. Rather, it is activism in the complete

sense of the word. It leads us to avoid political

conflict and to avail of the opportunities

present in fields other than politics. It is a

way of buying time. To put it briefly, it may

be called ‘positive status-quoism’, that is,

accepting the political status quo, and, at

the same time, availing of opportunities in

non-political fields. It is from religion that we

should draw our Ideology of Peace: This religious formula provides the

method by which we can achieve our goal through peaceful means. If

we are to succeed in ensuring the “Human Right to live without Terror”,

there are a few other matters that must be addressed. Here are some

issues that must be considered in any draft charter for the “Human

Right to Live without Terror”:

1. ‘Super-powers’ will have to abandon the notion that they can play

the role of global policemen. This notion is a complete anachronism.

Such imperial thinking may have had some validity in the ancient age of kingship. But now it has lost all relevance. It can produce only negative

results. Today the formula of political adjustment or co-existence alone

is practicable. The concept of ‘political master’ ruling over ‘political

subjects’ has no relevance in the modern age.

2. Wherever there is terrorism, it is, directly or indirectly related to

the question of ownership of, and control over, territory. Experience

shows that in this matter it is the policy of give-and-take alone which is

practicable. The concept of unilateral occupation is no longer workable.

All nations must adopt the policy of give-and-take as soon as possible.

This is the only practical solution to the problem of terrorism.

3. Time is now running out for the terrorist groups. They must learn

a lesson from their experience and realize that in the post-industrial

age, they are left with no option at all but peaceful activism. Violent

activism is not going to yield any positive results whatsoever. The

terrorist groups, therefore, should finally come to the conclusion that

their action can only aggravate the problem.

It cannot solve it. Therefore, they must switch

over from violence to peace without any delay.

They must at all times choose the peaceful

method over violent methods.

It is essential that

efforts towards the

promotion of peace

should be separated

from political

interests.

4. Governments as well as non-government

actors must accept that if a dispute cannot

be solved through mutual dialogue, the other

option available to them is not confrontation

but, rather, referral of the dispute to some

forum for arbitration. Fortunately, this

forum already exists in the form of the International Court of Justice.

In the present circumstances, no other option is available either to

governments or non-government actors. Whenever a controversy

cannot be brought to an end by mutual negotiations, it should be

referred to the International Court of Justice, and its verdict should be

accepted unconditionally by both the parties.

5. Modern ‘developed’ nations spend trillions of dollars to produce

weapons of mass destruction. Almost none of them could, however,

make use of the deadly weapons at their disposal. America dropped

the atomic bomb only once. Later, despite involving itself in several

wars, it could not make any use of the nuclear bomb. The truth is

that nuclear weapons can be used only once. Once such destructive

weapons have been used, such deterrent factors emerge against their

use that it becomes impossible to employ them again. These weapons have now become a liability: they are no longer an asset for nations

that once used to be proud of possessing them. These nations are now

left with no option but to abandon them forever. Given this state of

affairs, what nations must do is to unilaterally abandon their weapons

of mass destruction programmes. The truth is that in this matter there

exists practically no other option.

6. Along with adopting the above strategy, launching an effective and

persistent ideological campaign in its support is also indispensable,

making use of all modern means of communication.

7. Today, there are a number of national and international forums

striving for peace. However, we would not be wrong in saying that their

efforts have been marred to a great extent because of their having

been politicized. That is why they have produced little or no results.

For instance, most of the peace prizes are given on a political basis.

It is essential that efforts towards the promotion of peace should

be separated from political interests, otherwise no such end can be

accomplished.

THE THRILL OF DISCOVERY

Awe-inspiring Cosmos

THE SUN is 1,300,000 times the size of our earth, and 92,900,000

miles distant from it. Despite this enormous distance, light and

heat from the sun reach us in considerable quantity. By cosmic

standards, the sun is a relatively small star; it only appears large to us

because of its proximity. Most stars are both larger and more radiant

than the sun. Vast globes of heat and light, they are scattered in huge

quantities throughout the universe. They have been shining for billions

upon billions of years, but their reserves of thermal energy show no

signs of being exhausted.

How do stars produce such vast quantities of energy? The astrophysicist

Hans Bethe spent years exploring this question. Finally, he discovered

that the secret lies in the carbon cycle. His research in this field won

him the Nobel Prize for physics in 1967.

The day that Hans Bethe made his great scientific discovery was one of

great joy for him. His wife, Rose, says that she was with her husband in

the New Mexico desert when it happened. It was night, and the stars

shone with immense lustre down on the vast, open desert below. She

looked up with astonishment at the sky. “Gosh,” she exclaimed, “how

brightly the stars are shining!” Her husband replied: “Do you realize,

just now you are standing next to the only human being who knows

why they shine at all?”

Hans Bethe’s discovery only answered a minute and partial side of the

real question; it did not reach the true crux of the matter. His discovery

of the carbon cycle leaves another greater question unanswered:

how does this carbon cycle come to operate in stars? A true believer

discovers the answer to this question in the form of God, the Maker

and Sustainer of the universe. It is He who has invested the stars with

this magic property.

How ironical it is that a small discovery should make a scientist lose

himself in a spontaneous outburst of feeling, while the far greater

discovery that a believer makes—that of God—should create in him

no such feeling. Those who really believe in God feel the thrill of

their discovery. So uncontrollable is their joy that they cannot help

expressing it to others. If there are no traces of the joy of discovery,

the discovery itself has yet to be made.

GOD HAS A PLAN OF CREATION

Abide in Paradise

GOD, according to His will, created a perfect world called Paradise.

A world in accordance with all of our desires as human beings,

in that it is free of all limitations and disadvantages, free of fear

and pain; free of all imperfections. An eternal world where there is

no death or old age. An ideal world where we could achieve complete

fulfilment.

A perfect Paradise cannot be inhabited by less-than-perfect beings. So,

God created perfection-seeking beings—us. He intended us to spend

a period of trial on this present and imperfect world and after this,

according to our deeds, we will earn the right to inhabit the perfect and

eternal world.

As part of this test, Paradise is hidden from us.

This world, therefore, has all the components

necessary for a test. It has perfection-seeking

beings in a less-than-perfect world. Beings

who have been given complete freedom to

choose their actions. We thus have a choice—

we can misuse our freedom to do evil, or we

can use our freedom wisely, submit to God

and qualify for Paradise.

The test of man rests

on the discovery of

God, who is unseen.

Before we can see

Him, we should

voluntarily surrender

ourselves to Him.

Who will qualify for Paradise? Those pure souls

who, in their life in this world, come up to the standard of citizenship

of Paradise—a perfect world of eternal comfort and pleasure, a world

which holds far greater meaning than this one.

The test rests on our discovery of God, who is unseen. Before we can

see Him, we should voluntarily surrender ourselves to Him.

Our desire for Paradise should make us willingly adopt divine ethics.

We should develop intellectually and spiritually until we are fit to

inhabit the refined world of Paradise. Only those of us who succeed in

maintaining a high moral character will find a place in this divine world

of peace, love, and understanding.

REALITY IS APPARENT WHEN BIAS IS SHED

Order and Design in the Universe

“Who was the God who wrote these signs?” This was the question asked

by the great Austrian physicist, Ludwig Boltzmann (1844-1906) when

he looked at the inspired equations which the celebrated Scottish

physicist, James Clerk Maxwell (1831-1879), had written to express the

laws of electromagnetic interaction.

Physical studies of the universe do, in fact, indicate that behind all of its

functioning there is something which is highly meaningful, but at the

same time impenetrably mysterious.

We strive ever onwards towards an analysis of cosmic events, for their

manifestations evince careful organization rather than randomness

and fortuitousness thus encouraging us to believe that they are created

and controlled by some unimaginably superior mind.

Albert Einstein (1879-1955) supported this

view when he said that he was more of a

philosopher than a physicist, “for I believe

there is a reality outside of us.” In this sense

he belonged “to the ranks of devoutly religious

men.”

One who observes

the universe without

prejudice is sure to

find God.

With the support of eminent physicists of the

previous two centuries as well as the scientific

luminaries of the present day, more and more

credence is being given by secular schools of

thought to the view that the universe is a sign from God. One who

observes it without prejudice is sure to find God.

But those who allow false beliefs to distort their vision will continue to

grope not only in the dark but even in broad daylight. They will not find

God even if they stand face to face with Him.

If the foremost physicists of our time can keep their minds open to the

possibility of there being a supreme being, a Creator and Sustainer,

others also should think about rising above their bias on the path to

seeking the truth.

LOSING ALL FOR THE SAKE OF GOD

God’s Promise Fulfilled

THE Prophet Abraham was born in the Iraqi town of Ur. When his

opponents made life impossible for him there, God commanded

him to proceed to the Arab desert. There, in the uninhabited

valley of Makkah, he built the House of God. One of the prayers that he

uttered on this occasion was this:

Lord, I have settled some of my offspring in a barren valley

near Your Sacred House, so that they may observe the prayer.

Put in the hearts of men kindness towards them, and provide

them with the earth’s fruits, so that they may give thanks. Lord,

You have knowledge of all that we hide and all that we reveal:

nothing in heaven or earth is hidden from God. (QURAN 14: 38)

There is a great symbolic importance attached to this event in the life

of Abraham. Here history speaks, telling us what happens to God’s

servant who arises to preach the message of truth in all its purity: he is

rejected by the conventional order; religious

institutions refuse to acknowledge him; he

even becomes unappealing to friends and

relatives. The cultivated valleys of the world,

despite all their fertility, become dry for him.

He is forced to take his wife and family to live

in a barren land. There, he calls upon his Lord:

“Lord,” he says, “they have no one to help

them but You. The world of man has refused

to support them; now You make springs gush

forth beneath their feet.”

To preach the pure

truth is the most

difficult task beneath

the heavens; but it is

this task that draws

God’s succour more

than any other.

This is an extremely delicate moment in the history of man. The pulse

of the universe stops beating at such a time. The earth and all heavenly

bodies await new instructions before continuing their course. Man sees

a new and unfamiliar happening. “Springs” gush forth in the desert. The

blessings of God start descending from above. Winds scatter the words

of the preacher among humankind. God, in all His might, comes to the

assistance of His servants—the ones who were scorned and deprived

of all assistance by people of the world. To preach the pure truth is the

most difficult task beneath the heavens; but it is this task that draws

God’s succour more than any other. This succour only comes, however,

when the preacher of God’s word has fully communicated his message,

and people’s persecution of him as a result has reached its climax.

THE EMERGENCE OF PROPHET MUHAMMAD

A Historical Perspective

POISED between Africa, Asia, and Europe, the Arabian Peninsula

lay at the very heart of the ancient world. Yet no ambitious

conqueror had invaded the territory; no ruler had sought to bring

it under his domain. All military campaigns had been limited to the

area bordering Arabia—Iraq, Syria, Palestine and Lebanon. As for the

Arabian Peninsula, no one had considered it worth fighting for. True,

its shores were lapped by three seas, but there was nothing on its land

but inhospitable desert and barren mountains.

Makkah was the central township of this land. It was in this “uncultivable

valley” that the Prophet of Islam, Muhammad, may peace be upon him,

was born. His father, Abdullah ibn Abdul Muttalib, died a few months

before the birth of the Prophet. He was only six years of age when

his mother, Amina, also passed away. For two years, he was cared for

by his grandfather, Abdul Muttalib, and, when

he too died, the Prophet’s uncle, Abu Talib,

became his guardian. Abu Talib’s demise

occurred three years before the emigration

to Medina. The Prophet, at the most difficult

stage of his life, was left without a guardian.

In a short period of

twenty-three-years,

the Islamic revolution

under the Prophet’s

guidance not only

assured itself a

permanent place in

human history; it

also created a new

history of its own.

Nature had endowed the Prophet with a grand

personality. Those who saw him in his youth

used to remark, “This boy has a great future.”

His dignified and impressive personality grew

with age. “Those who saw him for the first

time were filled with awe, and those who

came close to him grew to love him,” Ali, his

cousin, once commented. The Prophet’s noble

character was undisputed, yet when in his fortieth year, he announced

his prophetic mission, people’s attitude towards him altered. They

poured scorn on his claim to prophethood. “Look at this village boy

who reckons he’s in contact with the heavens,” they would say.

His preaching mission extended over a mere twenty-three years. It was

during this short time that he brought about a revolution among the

Arab tribes, the like of which the world had never seen. Within one

hundred years this revolution had vanquished both the Sassanian and the Byzantine Empires. With the fall of those two great empires

of the world, Islam annexed the territory extending from Iran and Iraq

to Bukhara in the east, while in the west, Syria, Palestine, Egypt, and

then the whole of North Africa, were conquered by Islam. And the

torrent did not halt there. In AD 711, Islam surged forward across the

Straits of Gibraltar into the Iberian Peninsula. In 732 a Frankish prince,

Charles Martel, arrested the advance of Islam at Tours. Then followed

the Crusades, stretching over two centuries, and after the Crusades the

horrific onslaughts of the Tartar tribes. But despite these attacks from

outside, the Islamic Empire held its own until the 15th century, when,

due to infighting among the Muslims themselves, Spain was lost.

It was then the turn of the Turks and the Mughals to be aroused by

the spirit of Islam. In 1453, the Turks conquered Constantinople

and advanced into Eastern Europe as far

as Yugoslavia. A Turkish army remained

encamped outside Vienna until 1683. In the

16 th century the Mughals established Islamic

rule in India and Afghanistan. Over the last

thirteen centuries Muslims have spread

to every corner of the globe. Close on four

dozen countries of Asia and Africa have come

to constitute a Muslim world. According to a

2015 study reported by Wikipedia there are

1.8 billion Muslims in the world today.

The Islamic

revolution opened

out hitherto

unexplored

opportunities for

man. It made God’s

revealed religion a

historical reality,

something that it had

not been before.

This was all the result of a twenty-threeyear effort conducted in Arabia under the

Prophet’s guidance. In this short space of

time, the Islamic revolution not only assured itself of a permanent

place in human history; it also created a new history of its own. Man

does not have it in him to accomplish such a gigantic task; it can only

be accomplished by God. The Islamic revolution was truly the work of

God.

It seems as if God had made special arrangements for all this

beforehand. From the bare Arabian desert, He raised up a people of

extraordinary tenacity, a people whose characters had been tempered

by their environment. They knew only acceptance or denial; for them

there was no third alternative. In them were preserved all the natural

qualities needed for dedication to a cause. Added to this was the fact

that the two great powers of the day lay on the borders of their country.

It was only natural that the mighty empires of Rome and Persia should not take kindly to the emergence of a new power at their doorstep.

In their attempt to arrest the rise of Islam, they waged war against

the Muslims. In so doing, they forced the Muslims to fight back. This

gave the Muslims the chance to conquer the empires of Rome and

Persia, whose borders, at that time, extended to the farthest reaches

of the known world. There is no doubting the fact that the conquests

of Islam were not wars of aggression against others; rather they were

a response to aggression from others. They were wars of self-defence

and never, in any country of the world, has there been two minds on

the justification of such war.

Over and above the political significance of these events was the fact that

the Islamic revolution opened out hitherto unexplored opportunities

for man. It made God’s revealed religion a historical reality, something

that it had not been before.

It ushered in the age of the press, ensuring

the preservation of the Quran for all time. It

brought the age of democracy and freedom

of speech to the world, removing all artificial

barriers that had obstructed preachers in

their call to truth. It made new discoveries

possible in the world of science, enabling

religious truths to be proved and explained

on a rational, intellectual level.

The revolution of the

Prophet had great

political and strategic

implications. But its

main importance lies

in the spread of God’s

glory, and revelation

of divine justice.

An even more important aspect of this

revolution was that, through the Prophet,

God showed the world what would happen in the Hereafter. His life

and mission provided man with a preview of the events of the next

world. Those who followed the truth the Prophet brought were made

supreme, and that is how they will remain forever in the Hereafter.

The wicked, meanwhile, were made to taste the humiliation that they

would forever be a prey to in the world to come.

History shows that those who devote their lives to God always appear in

a passive and depressed condition, while those devoted to wealth and

power always seem to have their way in the world. Such is the sombre

evidence of the history of saints and prophets. This state of affairs is

quite contrary to reality, for, eventually, God will bestow everlasting

honour and glory upon His true servants, while self-worshippers and

worshippers of the world will forever be assigned to a pit of humiliation

and disgrace.

This world is for the trial of man. Here, people have the chance to act

as they please. That is why God does not hold anyone in check in this

world. But once, at least, by means of the Prophet of Islam, God has

shown on earth the situation that will prevail in full and permanent

form in the next world.

The Companions of the Prophet, whose homes were demolished, for

whom the earth had become a place of unmitigated oppression, who

were robbed of their properties, who were so victimized and terrorized

that they lived in constant fear of extermination—these very people

were raised to a position of great honour. The Quraish, the Romans and

the Iranians, the Yemenis and the Ghassanis—those who took pride

in their wealth and power—were meanwhile reduced to ignominy and

disgrace.

The revolution

brought about by the

Prophet Muhammad

showed man in

advance the realities

that will come upon

him in stark and

absolute form in the

Hereafter.

Every prophet who comes from God provides

a criterion of divine justice. Through him

God announces to man the decisions that He

Himself will announce in the next world. But

the Prophet of Islam gave such a display of

divine justice that it became incorporated in

human history. What the world experienced

from him became a historical reality, like many

other human experiences. Man has seen with

his own eyes how God honours His faithful

servants and degrades those who rebel

against Him. Heaven and Hell are realities that will be made manifest in

the next world. But man has been given a preliminary glimpse of them

in this world so that he may take heed.

What really emerged with the prophethood of Muhammad was

the divinity of God. That is why the New Testament foretells of his

prophethood as the “Kingdom of God”. There is no doubting the fact

that the revolution of the Prophet had great political and strategic

implications. But its main importance lies in the spread of God’s glory,

and revelation of divine justice. The revolution brought about by the

Prophet Muhammad showed man in advance the realities that will

come upon him in stark and absolute form in the Hereafter.

THE TEST OF MAN

Self-discipline Rather than Freedom

IN 1945, a single atom bomb named “Little Boy” destroyed the entire

city of Hiroshima. This was the first nuclear weapon used in warfare

exploding with an energy equivalent to 15,000 tons of TNT causing

widespread death and destruction. By today’s standards, this was a

“little” bomb as most of the nuclear weapons tested since then had

a yield of over 100,000 tons of TNT with the most powerful weapon

tested having a yield of 50 megatons of TNT, each megaton being equal

to a million tons of TNT. Now, nearly seventy five years later, the world’s

nuclear arsenal contains 14, 575 nuclear bombs with a combined power

of unimaginable destruction. As Jonathan Schell has pointed out in his

best-seller The Fate of the Earth, man is now in a position to destroy life

on earth many times over.

What, basically, are these weapons? Like any

other weapon, they are just a misuse of the

resources of nature. A sword is a misuse of

steel, a nuclear bomb a misuse of nuclear

energy.

Modern man takes

enormous pride in

the freedom he has

won for himself. But

it is self-discipline

rather than freedom

that is needed for

peace to prevail on

earth.

The things from which weapons are made

were in the possession of nature for millions

of years, with no havoc or destruction being

caused by them. When man gained control

of them, however, they suddenly became

destructive. Why? The reason is that nature

has no freedom. Man, on the other hand, is

free to act as he pleases. The fact is what philosophers call a ‘problem

of evil’ is simply a misuse of human freedom.

Modern man takes enormous pride in the freedom he has won for

himself. But it is self-discipline rather than freedom that is needed for

peace to prevail on earth. The freedom of choice that man has been

given in the world today is a test; it is not his right. If he uses his freedom

correctly, and makes the right choice for himself, he will be successful.

But if he misuses his freedom, he is doomed to failure.

Resources that remain in the control of nature function properly. When

man gains control of them, however, they cause havoc in the world.

This fact shows us how order can be maintained in the world: man

must learn how to utilize these resources in the way that nature utilizes

them. The model of nature must be applied to human life. This is the

real task facing both individuals and societies in the world today.

DEATH GRAVEST EVENT

A Point of No Return

THE MOMENT of death is harsher than any moment we can

imagine. Hardships which cause us distress in this life are

nothing compared to the hardship which will one day confront

us in the form of death.

Death is a journey towards the most difficult stage of life. It signifies

one’s entrance—in a state of total powerlessness, destitution and

helplessness—to the next world. There is a limit to every hardship

we bear on earth; but death will make us enter a world of unlimited

hardships and difficulties.

Man bewails the

calamities that strike

him on earth. But if

he were to realize

the intensity of the

coming day, he would

see that all this is

nothing compared

to what will come to

pass.

In reality, this is the state we are in on earth.

Inherently, we are so weak that we cannot

endure even minor discomfort. Even the prick

of a needle, a day without food and drink, or

a few sleepless nights, are enough to make

our whole body tremble. But we are provided

with what we need in this world. That is why

we have forgotten how helpless we are, and

remain ignorant of our real situation.

In this world, there is water and sustenance

for man; there is air and light in abundance;

the forces of nature can be subdued, bringing

opportunities for human civilization. If this

world were to be taken away from us, nowhere in space could we make

another world like it. There would be nothing for us to do but wander

around in darkness.

Man bewails the calamities that strike him on earth. But if he were

to realize the intensity of the coming day, he would see that all this

is nothing compared to what will come to pass. Comfort and selfrespect in this world make man complacent and proud. But if he were

to know what was lying in store for him, he would be humble before

the Lord. “Lord,” he would cry out, “worldly honour and comfort are of

no consequence if they do not last through to the next, more abiding

stage of life.”

Death is not the end of our lives; it is the beginning of a new stage in

life. For some that stage will be a pit of torment to outrival all torments;

for others it will be joy that exceeds any other.

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 Gracious, the Most Merciful

The Merciful who taught the Quran—He created man and He taught

him speech. The sun and the moon move according to a fixed reckoning;

the stars and the trees bend in prostration. He raised the heavens and

set up the measure, so that you should not transgress the measure.

Always measure with justice and do not give short measure. ( 55: 1-9 )

God created human beings. He granted them the unique power of

speech—a power not bestowed upon any other creature or anything

else in the whole known universe. Then, there is the practical example

of the role of justice and fair play which is inherent in the universe at

God’s behest. The whole world surrounding the human being is based

on these principles of balance and justice, which God wants human

beings to follow; and this is clearly set forth in the Quran. The Quran

is the verbal expression of this Divine justice and the universe is its

practical expression. It is imperative that the subjects of God weigh

their words and deeds in this balance. They should not be unjust in

either giving or taking.

He has laid out the earth for His creatures. On it are fruits and palmtrees with sheathed clusters [of dates], and grains with their husk and

fragrant plants. Which of your Lord’s wonders would you deny? He has

created man, from dry ringing clay, like the potter’s, and He created

the jinns from a flame of fire. Which of your Lord’s wonders would you

deny? He is the Lord of the two easts and the Lord of the two wests.

Which of your Lord’s wonders would you deny? He has set the two

oceans in motion, converging together. Between them is a barrier,

which they do not overrun. Which of your Lord’s wonders would you deny? Pearls and corals come forth from both of them. Which, of your

Lord’s wonders would you deny? His are the lofty ships, that rear aloft

on the sea like mountains. Which of your Lord’s wonders would you

deny? ( 55: 10-25 )

A large part of this universe is filled with stars which consist entirely of

fire. Jinns are also made of this fire. But human beings have been given

special treatment by God in that they have been made of earth, or clay,

which is an extremely rare thing in this extensive universe.

In the whole universe the earth is a unique exception. Here, all the factors

that are conducive to the existence, survival, and cultural development

of man have been provided in the most appropriate proportions and in

the most balanced manner. One of these arrangements is the system

of ‘two easts’ and ‘two wests’ on the earth. In winter, the places on

the horizon where the sun rises and sets are different from those in

summer. In this way, there is a range of ‘easts’ and ‘wests’. This seasonal

difference occurs due to the axial tilt of the earth in space. This tilt is

a most unique feature, and man receives many natural advantages on

account of this.

The exceptional treatment of man and the earth in this universe is such

a great manifestation of God’s grace and bounty that man is in no way

capable of thanking his Creator sufficiently.

All that is on the earth is doomed to perish, while your Lord’s own Self

will remain full of majesty and glory. Which of your Lord’s wonders

would you deny? Everyone in the heavens and on the earth entreats

Him. Every day He manifests Himself in a new state. ( 55: 26-29 )

Nothing in this world possesses creative power i.e. the objects on which

things depend for their continued existence are not self-created. This

shows the boundless power of the Creator.

The signs of God in this world are so many that it is not possible for any

thinking individual to ignore them. But man is such a transgressor that,

even when surrounded by a host of signs, he denies them.

ASK MAULANA

Your Questions Answered

Which clauses of the Quran do you think are the most misinterpreted

ones in today’s world?

The most misinterpreted aspect of the Quran is jihad. Jihad, in reality,

is peaceful activism but it has been misinterpreted as violent activism.

Jihad is a fact of life. What is called ‘effort’ or ‘struggle’ in English is called

‘jihad’ in Arabic. Jihad is not something mysterious nor is it synonymous

with violence. It simply means making great efforts or striving for a

particular purpose.

What do Muslims have to do to remove Islamophobia from people of

other faiths?

I do not believe that ‘Islamophobia’ exists. The irony is that this term

has not been coined by other communities—it has been so named by

the Muslim community themselves. Thus, Islamophobia is simply an

allegation and not a real phenomenon.

In Islamic terms, this is a case of ‘calling others by offensive nicknames’

and is forbidden by the faith. Thus, first of all, Muslims must abandon

using this term for others for the Quran states:Believers, let not some men among you ridicule others: it may

be that the latter are better than the former; nor should some

women laugh at others; it may be that the latter are better than

the former; do not defame or be sarcastic to each other, or

call each other by [offensive] nicknames. How bad it is to earn

an evil reputation after accepting the faith! Those who do not

repent are evil-doers. ( 49: 11 )

The fact is contrary to what Muslims think. Why do Muslims say that

the West has Islamophobia? The reason is that Muslims give a negative

interpretation to an event involving Islam and the West. However,

the West does not actually mean anything negative. In this case, the

responsibility goes to the Muslims, and not the West. So, in reality,

if there is something, it is Muslim-o-phobia. The resentment is not

towards Islam but against the un-Islamic practices of Muslims. We must

contemplate and become more introspective about our actions and

their effect on others. If Muslims introspect and rectify their course of

action, they would no longer remain a problem-community for anyone.

What should be the approach of a Muslim towards verbal attack over

social and other media?

These kind of talks on social and other media are based on vested

interests and political motivations. Muslims should not retaliate on any

negative remarks and should instead focus on positive dissemination

of ideas. They must remain peaceful, polite, and take guidance from

the following verses of the Quran:

Good and evil deeds are not equal. Repel evil with what is

better; then you will see that one who was once your enemy has

become your dearest friend. ( 41: 34 )

The true servants of the Gracious One are those who walk upon

the earth with humility and when they are addressed by the

ignorant ones, their response is ‘Peace’. ( 25: 63 )

To what extent are Islam and secularism reconcilable?

Islam and secularism are fully compatible. As per the encyclopaedia of

Religion and Ethics, secularism is a policy of non-interference in religious

matters. In a secular government, every religious community has the

right to follow its own faith. This was demonstrated even by the Prophet

Muhammad when he drafted the Madinah charter, according to which

different religious groups were allowed to have their own personal law.

The true meaning of secular personal law has been alluded to in the

following verse of the Quran, according to which, people of other faiths

could follow their own Holy books to judge their matters:

We have revealed the Torah, in which there is guidance and

light. By it the prophets who were obedient to Us judged the

Jews, and so did the rabbis and the priests, according to God’s

Book which had been entrusted to their care; and to which they

were witnesses. ( 5: 44 )

But why do they come to you for judgement when they have the

Torah, which enshrines God’s own judgement? ( 5: 43 )

The Quran and the life of the Prophet Muhammad make it clear that

secularism and the teachings of Islam are alike. Groups that claim

otherwise are completely mistaken in promoting un-Islamic ideas of

religious superiority.