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.” (
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.” (
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 (
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,
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
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,
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 (
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
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,
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. (
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? (
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. (
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. (
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. (
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’. (
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. (
But why do they come to you for judgement when they have the
Torah, which enshrines God’s own judgement? (
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.
Maulana Wahiduddin Khan (1925-2021) was an Islamic scholar, spiritual guide, and an Ambassador of Peace. He authored over 200 books and recorded thousands of lectures giving the rational interpretation of Islamic concepts, prophetic wisdom, and the spiritual meaning of the Quran in the contemporary style. His English translation, The Quran, is widely appreciated as simple, clear and in contemporary style. He founded Centre for Peace and Spirituality (CPS) International in 2001 to re-engineer minds towards God-oriented living and present Islam as it is, based on the principles of peace, spirituality, and co-existence. Maulana breathed his last on 21 April, 2021 in New Delhi, India. His legacy is being carried forward through the CPS International Network.
What God most earnestly desires from human beings is worship. The Quran says: “I have not created jinn and mankind except to worship Me.” ( 51:56 )
