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.
The End
ASK MAULANA
Your Questions Answered
The remedy for ignorance is asking questions. (Prophet Muhammad).
The spirit of enquiry is the hallmark of an open society and the above
saying of the Prophet aptly illustrates this principle. A culture of
curiosity and open-mindedness will foster development in any society
by motivating its members to learn enthusiastically and enrich their
knowledge. This is because awareness of one’s ignorance is half of
knowledge, as it becomes a stepping-stone to seeking and finding
answers. A questioning mind is like a flowing river that is replenished
with fresh thoughts and ideas and continues on its journey.
Why does God not send His angels to stop evil in this world?
This question hinges on a fundamental issue in which ‘problem’ is
termed as ‘evil’. In reality, evil has no existence in this world. It is only
problems that exist and a ‘problem’ is another name for a ‘challenge’.
God has placed us in a world of challenge so that we develop. I found
the answer to this through Arnold Toynbee’s 12-volume book, A
Study of History, in which he studied and analyzed for thirty years,
civilizations of the world. In his words, the development and evolution
of civilizations have challenges at the root. When a group faces a
challenge, it begins to work to respond to it and thus a ‘challengeresponse mechanism’ unfolds.
I came to Delhi in 1967 and became the editor of a fortnightly magazine
Al-Jamiat. The magazine became very successful, but due to some
difference of opinion the magazine’s secretary developed complaints
against me and ceased the publication of the magazine. It was
apparently an instance of ‘evil’. But because of this incident I gained
the incentive to start my own magazine Al-Risala (a monthly being
published since 1976). This became a huge success and enjoyed great
popularity among readers both in the Indian subcontinent and abroad.
So, I did not consider my experience with the secretary of Al-Jamiat as
an occasion of evil, rather I took whatever happened as a challenge. My
response to this challenge has brought me where I am today. I learnt
the lesson that when others do not give you a chance, this becomes an
opportunity for you to create a chance for yourself.
Why did God allow Satan to tempt us when He knew Satan could tempt
us into Hell?
This is a negative approach to the subject. In reality, Satan is a source of
struggle. There would be no development at all if there is no struggle.
The development of a person’s mind is a result of his response to
challenging situations. If there were no Satan, there would be no field
of struggle left for an individual, his mind would not unfold and he
would not be able to tap into his potential. Satanic temptations give
a person the opportunity to develop resilience and patience by not
succumbing to them. According to a verse of the Quran, man is asked
to seek refuge from the temptation caused by both Satan and man’s
own soul. The verse is as follows:
Say, ‘I seek refuge in the Lord of people, the King of people, the God of
people, from the mischief of every sneaking whisperer, who whispers
into the hearts of people from jinn and men.’ (
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
Ta Seen. These are verses from the Quran, a book that makes things
clear; it is guidance and good news for the believers who pray regularly
and pay obligatory alms and have firm faith in the Hereafter. We have
made those who do not believe in the Hereafter feel their actions
appear good to them, so they wander blindly: they are the ones who
will have the worst of punishment, and in the Hereafter they will be
the greatest losers. You have received this Quran from One who is allWise, all-Knowing. (
When Truth appears before a man and he accepts it without any
reservation, he immediately finds himself on the right path. His life
becomes righteous in every respect. But, one who is not prepared to
mould himself in accordance with the Truth, is forced to twist reality
to suit himself. From this develops an attitude of perverseness which
is expressed here as ‘their actions appear beautiful to them’ (zayyanna
lahum a‘malahum). One with such an attitude seeks self-made arguments
to justify his behaviour. These so-called arguments gradually take hold
of his mind in such a way that he believes them to be perfectly correct.
In the light of his false reasoning, his misdeeds appear virtuous to him.
Those to whom God has made their misdeeds appear beautiful are
those who are not serious about the call to accept the Truth. As a result
of this thinking, they become completely unmindful of self-reformation.
They have to pay a heavy price for this tendency of theirs to consider
their wrong as right: the path they tread leads straight to Hell.
Tell of Moses who said to his family, ‘I have seen a fire. I will bring
you news from there, or a burning brand for you to warm yourselves.
’When he came up to it, a voice called out, ‘Blessed be whoever is near this fire, and whoever is around it! Glory be to God, Lord of the
universe! (
Moses left Egypt and went to Midian (or Madyan), which was situated on
the eastern coast of the Gulf of Aqaba. He spent eight years there. Then
he left along with his wife for Egypt. During this journey, he reached the
foot of a mountain which was situated on a peninsula projecting into
the Red Sea. This mountain was called Tur in ancient days and is now
known as Gebel Moses.
It was probably a winter night. Moses saw something, which to him
looked like a fire far away on the mountain side. He went towards it.
But on drawing near, he found that it was God’s light and not a fire lit
by human beings.
There is an ancient tree at the place on the mountain where Moses saw
the light. It is said that this is the very same tree from which God’s voice
was heard by Moses. The Christians subsequently constructed a church
and a monastery at this place which till today is a place of pilgrimage.
'O Moses, I am God, the Powerful, the Wise. Throw down your staff.’
But when he saw it moving like a snake, he turned and fled. ‘Moses,
do not be afraid! The messengers need have no fear in My presence;
as for those who do wrong and then do good after evil, I am most
forgiving, most merciful. Now put your hand inside your cloak next to
your bosom and it will come out [shining] white, without any blemish.
This will be one of the nine signs for Pharaoh and his people: for truly
they are a rebellious people. ’But when Our signs came to them in all
their clarity they said, ‘This is clearly sorcery!’ And they persisted in
rejecting them wrongfully and arrogantly, while in their hearts they
were convinced of their truth. Observe, then, how evil was the fate of
the evil-doers. (
Moses had gone to the mountain to obtain a burning brand. But after
reaching it, he came to know that he had been called there to have
prophethood bestowed upon him. When Almighty God blesses any
subject of His with a special gift, He gives it suddenly and unexpectedly,
so that the recipient may attribute it directly to God and develop in
himself the most profound feelings of gratitude towards Him.
On the one hand, the community of Moses (the Children of Israel),
though a believing community, had degenerated. On the other, Moses
had to proclaim the message of God to a tyrant king like Pharaoh.
Therefore, Almighty God blessed him with the miracle of the stick at
the very beginning of his mission. This stick was an enduring divine power for Moses, by means of which nine miracles were performed to
awe the Pharaoh, apart from the miracles which were meant for the
Children of Israel.
The miracles of Moses finally established his truthfulness. In spite
of this, Pharaoh and his companions did not accept him. The reasons
for this were their proneness to transgression, their false pride, and
their unwillingness to curtail their freedom. Moreover, they knew
that accepting Moses’s preaching would amount to negating their
own greatness. And who accepts Truth at the expense of his own
greatness?
ISLAMIC CULTURE
Embodiment of Peace
THE Quran addresses God as “Lord of the universe.” It does not
mention Him as “Lord of the nation.” This shows that Islam
believes in unbounded universality and not in limitation. It is
the same Quran which hails the Prophet as a “Blessing for the world”
and not as “trouble for the world.” This demonstrates that Islam is the
religion not of hatred but of love. Again the Quran proclaims: “Peace is
good.” It does not say, “War is good.” This means that Islam wishes to
create an atmosphere of peace and conciliation and does not condone
war and confrontation.
The Quran commands “Read!” It does not say “Shoot!” This reveals
that Islam is the culture of knowledge and not the culture of the gun.
The Quran stresses tolerance; it does not preach intolerance. This
signifies that Islam implores us to endure the
pains inflicted by others instead of reacting
impulsively and entering into conflict. The
Quran praises a magnanimous outlook, not
the attitude of tit-for-tat. This implies that
Islam expects a sublime disposition toward
others, which overlooks and ignores their
faults.
The real Islam is that
which inculcates the
fear of God in the
people, which diverts
their attention from
this world to the
Hereafter, which
fills the people’s
hearts with love for
humankind.
These few references give an idea of what
Islam is and what Islamic culture stands for.
Islam is the exposure of the divine existence
of God. It is the religion of the whole universe.
It represents an exalted humanity. A correct
interpretation of Islam is that which agrees with these precepts.
Anything contradicting these values can never stand for Islam.
The real Islam is that which inculcates the fear of God in the people,
which diverts their attention from this world to the Hereafter, which
fills the people’s hearts with love for humankind, which generates the
feeling of being well-disposed towards all without any discrimination
and which, in its fold, teaches one to become more particular about his
duties than his rights.
Those whose hearts are enlightened by Islam become the embodiment
of compassion, seeking the welfare only of others. Hatred and hostility
cannot be fused with Islam and Islamic culture.
MAKING THE RIGHT CHOICE
Utmost Care Needed
EVERY day in our life, we perhaps have some kind of bad experience,
big or small. There is no escape from such experiences. One has
two options: either to ignore them or to react. The first option is
a form of forgiveness, while the other amounts to engagement and in
some cases, even revenge.
Which is the better option? We have to decide by looking at the result,
for that is the determining factor.
Forgiveness is a better option for it is based on a proven formula:
‘Save yourself’. Forgiveness saves you from distraction, it saves your
time, and it saves you from creating more problems. Forgiveness could
amount to an instant solution to the problem.
In contrast, reaction and emotional revenge means turning the bad
into worse, for revenge tends to worsen the problem. If forgiveness
is buying time, revenge is just wasting time
without hope of any positive result.
In such a situation people generally tend
to give in to negative thinking but such a
reaction would be unwise. The better formula
is following a self-oriented course of action.
In other words, if you are having a sad
experience, don’t think about the other party
who you feel has wronged you. Think about
your own self and adopt a course of action
that is better for you.
If you follow the
path of vindication,
it fans the ego of the
other party, whereas
if you follow the
policy of forgiveness,
it will activate the
conscience of the
other person.
At all times in our life, we are torn between
two choices—anti-other-thinking and pro-self-thinking. Anti-otherthinking makes you descend to the lowest level, whereas pro-selfthinking elevates you to a higher plane of consciousness.
If forgiveness is a full stop, revenge is full of commas. Forgiveness means
ending an unwanted situation, while revenge means extending it to
infinity. Forgiveness maintains your positive thinking uninterruptedly,
while revenge creates negativity. And negativity creates all kinds of
undesirable behaviour, in terms of both thought and action.
Some would argue that forgiveness does not always work, and that
it is better to adopt the tit-for-tat policy. They argue that forgiveness only encourages others to take further negative steps against us.
To assume so would be unfair, and also, it is against the law of nature.
A tit-for-tat policy is not a real solution; it does not end the problem, it
only leads to a chain reaction that aggravates the problem.
Psychological studies show that every human being is born with two
different faculties—the ego and the conscience. If you follow the path
of vindication, it fans the ego of the other party, whereas if you follow
the policy of forgiveness, it will activate the conscience of the other
person. And it is a fact that conscience always plays a positive role in
controversial matters.
The culture of forgiveness helps in
the building of a better society, where
positive values flourish, where the spirit of
cooperation prevails, where disparate groups
come together and form a peaceful society.
Revenge, on the other hand, creates an
environment of mistrust, in which everyone
takes others to be rivals. The revenge culture
rules out the growth of a healthy society.
The culture of
forgiveness helps
in the building of
a better society,
where positive values
flourish, where the
spirit of cooperation
prevails, where
disparate groups
come together and
form a peaceful
society.
To err is human; everyone is bound to do
something wrong at one time or other. But, in
such a situation, revenge means committing
not just one mistake, but making mistake
after mistake. On the contrary, forgiveness
means undoing wrongs with rights.
POTENT ENERGY
Releasing the Inner Forces
THE atom is the fundamental unit of matter, just as the individual
is the fundamental 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 physical
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.
So it is with that unit of society known as man. When man is ‘broken’,
his horizons expand vastly. Just as breakage does not destroy matter,
so defeat does not ruin man. Matter increases in strength when broken
up. So, man, when defeated, gains new, increased strength.
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, 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
into 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.
SALVATION IN THE HEREAFTER
Through God’s Mercy Alone
THERE is a saying of the Prophet of Islam that appears in many
books of Hadith. In Sahih-al-Bukhari, the words of the Prophet
are translated as:
It is not your deeds that will grant you Paradise or save you from
the fire of Hell, nor will it be for me, except when it is through
the mercy of God.
From this and many other similar sayings of the Prophet, we learn
that Paradise is not a recompense or reward for the deeds of man.
This is not like the situation where you can purchase something from
the shopping centre with the necessary amount of money in your
pocket. Paradise cannot be gained by means of a “negotiated deal” or
compared at any level to a matter of “buying and selling”. It is true that
Paradise will not be granted to anyone without the requisite deeds, but
in its ultimate sense, Paradise is not granted solely on the strength of a
person’s deeds, it is granted by the compassion of God.
The worth of any number of deeds—however
great they may be—can never be equivalent
to the value of eternal Paradise. In this matter,
the deeds of man are only a provisional
requirement for Paradise, not a final selection
criterion.
The worth of any
number of deeds—
however great
they may be—can
never be equivalent
to the value of
eternal Paradise.
In this matter, the
deeds of man are
only a provisional
requirement for
Paradise, not a final
selection criterion.
This does not mean that one should not
bother with good deeds and rely on the
mercy of God for salvation. Doing so would
only be similar to seeking justification for our
misdeeds and this is the wrongdoing referred
to in the Quran as ‘wishful thinking’.
Admission to Paradise is not a gift coupon
or reward ticket granted for certain deeds
performed; it is based on the entire life of man.
For man, the guidance towards faith, the consistency of good deeds,
true repentance after transgression, persistence on the “straight path”
without excuse, remaining free of negativity in every situation—there
are many such circumstances where man cannot by his own effort
consistently maintain good conduct. In such instances, the continued
guidance and support from God is indispensable. From this point of view, the matter is not just one of entry to Paradise, but it is about the
continuous succour of God throughout the life of man—from guidance
towards faith till death.
A true believer continually seeks to do good
deeds as all his actions are governed by
the fear of God. His soul is stirred with the
responsibility of being accountable to God
for his deeds, so much that he begins to think
even his good deeds may be deficient or
inadequate. Thus, who would dare to consider
his deeds as a “ticket to Paradise”? Instead, a
true believer is one who considers Paradise
as the benefaction of God and not himself as
deserving of it.
ISLAM AND THE CHALLENGES OF THE WORLD
Emulating the Prophetic Model
MAN faces a number of challenges—intellectual, political,
economic, etc.—which are universal in the modern world.
A major issue confronting man is whether humankind can
continue to live in peace on this planet. This is a matter of great
importance because man’s very existence is in peril. It is the future of
humankind which is at stake.
Various sets of adverse circumstances have together produced a state
of unrest throughout the world. At different places, groups of people
are engaged in violent clashes with other groups. This state of affairs
is such as to render our scientific progress meaningless, and it must
be acknowledged that our very civilization is
in jeopardy.
Unfortunately, in this baneful sequence of
events, the name of Islam has come to be
linked with violence. Due to the foolish and
imprudent acts of certain Muslims, Islam
and violence have come to be regarded as
interchangeable terms.
Due to the foolish
and imprudent
acts of certain
Muslims, Islam and
violence have come
to be regarded as
interchangeable
terms
An Indian now living in Europe, was called
for an interview by some company there.
The interview started like this: “Are you a
Muslim?” “Yes”, he replied. “Then you must be
a terrorist”, came the verdict.
As you can imagine, the interview could hardly
proceed beyond this point.
But the truth about Islam is the very opposite. The word Islam itself
means peace, having been derived from the Arabic root silm meaning
peace. And the Prophet of Islam is described in the scriptures as a
“Mercy to the world.” The Quran has this to say: “And God calls you to
the home of peace”. The lesson that is imparted through Hajj, a course
of training for a Muslim for the whole of his life, is not to harm a single
human being, not even an animal. To call such a religion as one of
violence is therefore highly inappropriate.
Islam came to humankind in an age when violence was an integral
part of every nation’s culture and, as such, was prevalent all over the
world. Violence, it was thought, was the most dependable means for
the achievement of all ends.
It was at this point that Islam brought to the world the message of
peaceful co-existence, not only in theory, but also in practice. The truth
is that Islam is a peaceful way of life. It was so for the man of the past,
and it is so for the man of today.
But mere casual talk about peace will not, of itself, produce peace for
humanity. It is essential rather to formulate a concept of peace in such
a manner as to explain and underline its importance. Furthermore,
such a concept must be accompanied by a methodology which will
facilitate its practical realization.
Simplifying One’s Difficulties
The concept presented by Islam for peaceful living is based on the idea
that, in this world, adversity is always accompanied by some positive,
simplifying factor. That is to say that disadvantages will always be
accompanied by advantages. The common man is nevertheless of the
view that whenever any difficulty presents
itself, the only solution is to fight. And it is this
mentality which breeds violence. If, however,
he could be convinced that whenever the
path to success seemed barred to him, there
would always be something inherent in the
situation to ease his difficulties, his whole
manner of thinking would change.
Mere casual talk
about peace will not,
of itself, produce
peace for humanity.
It is essential rather
to formulate a
concept of peace in
such a manner as to
explain and underline
its importance.
This is not a concept which is immediately
acceptable, the main reason being that
most people have never formed the habit of
identifying the positive factors in a seemingly
negative situation. But once this concept has
taken root in a man’s mind, he will no longer clash head-on with anything
unfavourable that comes in his way. He will, on the contrary, direct his
efforts towards seeking whatever advantages lie in store for him. Only
after securing these advantages will he start his struggle anew. In this
way, on the ideological plane, this concept strikes at the very roots of
violence. In addition to this conceptual approach, Islam offers a new
methodology based on non-violence rather than on violence. This topic
is dealt with briefly here:
Willingness to Accept the Possible
The first principle of the non-violent method is to show willingness to
accept what is possible. A fine, practical example of this principle was
personally demonstrated by the Prophet of Islam at the outset of his
missionary career in Makkah. At that time, in Makkah, the most sacred
house of worship, the Kaaba, many deities were being worshipped. The
ritual of Hajj had been distorted. For instance, the solar instead of the
lunar calendar was being used for its observance. Drinking and other
evils were rife.
Had the Prophet of Islam directly launched a violent struggle against
these he would at once have set off a violent confrontation in Makkah,
and the armed conflict would have overshadowed his message of
peace.
The Prophet had, at that juncture, formulated
an important principle of peace. Presenting it
to the world, he put it into practice himself.
The principle he followed was to make one’s
starting point from what was possible. That is
to say, to confine one’s activity to the field in
which opportunities are available under the
prevailing system. The rest had to be left for
the future.
Hijrah means that
if the other party
comes to the point of
aggression in order
to stop whatever
peaceful work is
being undertaken,
one must move away
from that place
rather than take to
fighting.
This was the principle which he followed
for thirteen years while working in Makkah.
Any attempt to bring about a change in the
system in Makkah would only have resulted
in clash and confrontation. He, therefore, set before himself the target
of bringing about a change in the individual, and continued to work on
those same lines for the whole of the Makkan period.
Moving Away from the Point of Confrontation
Another principle formed by the Prophet in this regard was to move
away from the point of conflict. This principle took practical shape in
the Hijrah (emigration). It was in adherence to this principle that the
Prophet emigrated to Madinah, leaving his hometown, Makkah, in the
thirteenth year of his prophethood.
Hijrah literally means ‘to leave’. It means that if the other party comes
to the point of aggression in order to stop whatever peaceful work is
being undertaken, one must move away from that place rather than
take to fighting.
Indeed, Hijrah is just one of the strategies employed to avoid
confrontation, but if it proves the best method, it must be resorted to,
even if it entails leaving one’s homeland, property, and relatives.
The Hudaibiya Principle
When the Prophet of Islam emigrated to Madinah, he did not launch any
military campaign from there. His adversaries, the Quraysh, however,
made military preparations and launched an onslaught without any
provocation from the other side. It was due
to this aggression that some defensive battles
had to be fought. At this juncture, in order
to avoid further bloodshed, the Prophet
followed an excellent principle which can be
termed the Hudaibiya principle.
The superior strategy
employed on the
occasion of the
conquest of Makkah
was, quite simply,
to achieve one’s
end, not by the use
of force, but by the
demonstration of
strength.
What the Prophet of Islam did with regard
to the Hudaibiya treaty was to accept all the
demands of the other party in return for their
agreeing to his demand that no battle be
fought between them, directly or indirectly,
for a period of ten years. The Hudaibiya treaty
was, in fact a no-war pact. The Hudaibiya
principle can thus be summed up in these words: unilateral acceptance
of all the demands of the opposite party in order to obviate any risks of
further clash and confrontation.
The Demonstration Rather Than the Use of Force
In spite of this no-war pact, the Prophet’s opponents reopened
hostilities—thus committing a breach of their agreement. This time the
Prophet adopted a different strategy, with the result that Makkah was
ultimately conquered. Very few lives were lost, however, for, beyond
minor skirmishes, no armed struggle between the opposing forces
took place.
The superior strategy employed on the occasion of the conquest of
Makkah was, quite simply, to achieve one’s end, not by the use of force,
but by the demonstration of strength.
Refraining from Vengeance
The initial strategy adopted by the Prophet after the conquest of
Makkah was one of remarkable leniency. After the victory, men who
had been his deadliest enemies were now brought before him. Today, we would call them war criminals of the worst kind. The only possible
fate for such criminals in those days was summary execution. But the
Prophet granted them all an unconditional amnesty.
The greatest advantage of this general amnesty was that the country
was spared a counter-revolution and all the bloodshed that would
have ensued. Had the Prophet punished these men, the fire of revenge
would most certainly have been ignited in the tribes all over Arabia.
The shedding of Arab blood would then have reached a new peak.
Rising Above the Psychology of Reaction
If a peaceful atmosphere is to be maintained in society while one goes
about achieving one’s ends, albeit in a peaceable manner, a great
sacrifice is required. The Prophet himself set such perfect examples
for the building of the nation on the basis of non-violence.
One example of such a sacrifice can be seen in the Battle of Badr. In
this battle, 70 Makkans were taken as prisoners of war. All of them
belonged to the nobility of Makkah and all were well educated by the
standards of the time. Considering that in Madinah, where the Prophet
was staying, the people lacked such an education, the Prophet did
not order the execution of the Makkans, but
instead set a ‘ransom’ for each of them. That
is, each one had to teach ten children of the
Ansar (Madinan inhabitants) how to read and
write. After that they were to be set free.
At that time, one great risk was involved in
setting these prisoners of war free. They
being leaders of hostile tribes, there was the
genuine fear that, once back in Makkah, they
would use their freedom to incite the citizenry
to prepare for another war. This fear became
a reality when they succeeded in provoking
their fellow Makkans to fight the Battle of Uhud.
The history of
Islam shows that
its message of
peace is not just a
utopian dream, but
is a fully practicable
programme.
Fully aware of the risk involved, the Prophet had, nevertheless, set
these Makkans free. This instance not only demonstrates his love of
peace, but also underlines the importance he attached to education.
He felt that its importance was so great that it had to be acquired—
even at the risk of a future war.
Conclusion
These few points, though brief, show that Islam has a great role to
play in countering the deadly challenges, namely violence and conflict,
which haunt the world today. This scheme of Islam is not based on mere
ideology, but has a genuine history of practical success to back it. The
history of Islam shows that its message of peace is not just a utopian
dream, but is a fully practicable programme. It is a historical fact that
the Prophet of Islam adopted such a well-considered strategy that all
his successes were achieved with surprisingly little bloodshed. The toll
of casualties in the revolution he brought about in Arabia amounted
to only about a thousand on both sides. This number is comparatively
so low that this revolution can rightly be termed bloodless. Thus Islam
teaches conflict resolution in a peaceful manner.
KEEPING OUT OF HARMS WAY
A Leaf out of Nature’s Book
TEAK is a tropical hardwood tree used for exterior construction
and furniture making, etc. It is produced mainly in Burma, but is
also grown in India, Thailand, Indonesia and Sri Lanka. In India,
it has been in use for over two thousand years.
The most important property of teak is its extraordinary durability.
In ancient times, boats and bridges were built of this wood and in
constructions as old as thousand years, teak beams are still found to
be in excellent condition.
The main cause of the durability of teak wood
is that it is not eaten away by white ants.
Wood serves as a food for white ants, and,
once they have made inroads, wood quickly
disintegrates. Yet, foes as they are of wood in
general, they pose no threat to teak.
Man should strive to
produce in himself
such qualities as will
keep his enemies
away from him, make
them refrain from
indulging in injurious
courses of action.
Which property keeps teak safe from the
menace of white ants? The answer is quite
simple. Teak has a bitter taste, which is not to
the liking of the white ant.
This example of an inherent quality acting as
a life-preserver shows us the way of nature. Nature desired to preserve
teak from the depredations of the white ant. To achieve this end, it did
not formulate demands or utter protests. It simply endowed teak with
such a property as would keep its insect attackers at bay.
Just as wood has an enemy in the white ant, so do men have their
human enemies in this world. Now what should a man do to save
himself from them? Taking a leaf out of nature’s book, he should strive
to produce in himself such qualities as will keep his enemies away from
him, make them refrain from indulging in injurious courses of action.
THE UNERASABLE PAST
No Escape from the Consequences
TONY BENN (1925-2014), a British Labour MP, was once
dissatisfied with the way an interview for a BBC radio programme
was developing and, determined that no part of the dialogue
between himself and the reporter should be broadcast. He took steps
to erase it from the tape which had been recording it. To the reporter’s
astonishment, he reached into a cupboard and produced a powerful
electromagnet which he duly plugged in and waved over the tape,
thereby completely removing all traces of the conversation which had
just taken place.
When one is caught in a difficult situation in this world, there is
generally some way or other which allows one to escape from it. One
can, for example, have ‘a clean record’ simply by erasing embarrassing
or incriminating statements from a tape. It is just as if, originally, one
had never uttered a word. Similarly, one can find loopholes in the law
that permit one to escape justice and to proceed in life as if one had
never erred in any material or moral sense. All kinds of evasive tactics
can, indeed, be practised so that a life of sin, immorality, and crime can
be completely whitewashed; that all the ugliness of corruption is thus
effectively hidden from the public eye.
In the next world, however, there is no question of erasures, evasion,
whitewashing and all the other tactics resorted to by wrongdoers. No
novel hi-tech gadgetry will be available to assist in the concealment of
the truth. Neither technology nor a clever lawyer, nor the intervention
of friends and relatives will be of any avail in the afterlife, where it is
impossible either to practise deception or to wipe out the events of the
past. Everything that has happened is already there on God’s cosmic
tape recorder. Search as one may, one will never find any instrument
which will erase what is indelibly recorded on God’s tape.
Because, in many cases, our evasive tactics are successful in this world,
we tend to imagine that the same will hold true of the next world. But
the next world is one which is concerned only with realities.
BELIEF IN PROPHETHOOD
Window to God-realization
PROPHETHOOD or Risalah is a fundamental article of faith in Islam.
A Muslim should believe in Prophethood and in all the prophets
sent by God and make no distinction between them.
Man has been placed on this earth by God in order that his obedience
to his Maker may be put to test. For this purpose, he has been given
complete freedom to tread the paths of either good or evil. He has a
choice. But to follow the path desired for him by God, man is in need
of guiding principles. The true source of guidance, according to Islam,
is to be found in prophethood. Throughout human history, God in His
infinite mercy selected certain individuals to communicate His message
to humankind, so that all human beings might be given an opportunity
to follow the right path. These chosen people are called prophets, or
messengers.
A prophet is a person chosen by God as His
representative. When God appoints someone
as His Messenger, He sends His angel to him
to inform him of his new status. In that way,
the individual can have no doubts about his
appointment as God’s apostle. Later, God
reveals His message to him through His
angels, so that he may communicate the
divine teachings to all his fellow men.
Man has been placed
on this earth by
God in order that
his obedience to his
Maker may be put to
test. For this purpose,
he has been given
complete freedom
to tread the paths of
either good or evil.
God has given man a mind so that he may be
endowed with understanding. But this mind
can only grasp things that are apparent. It
cannot go below the surface, and there are
many things to be apprehended, for which a superficial knowledge is
insufficient. The deeper realities of this world are beyond the scope of
the human mind, and so far as God and the next world are concerned,
they must remain forever invisible—beyond the reach of human
perception.
What the Prophet does is to enlighten people so that they may
overcome this human inadequacy. He tells of the reality of things here
and now, and also gives tidings of the next world. He thereby enables
the individual to formulate a plan for his entire existence in the full light
of knowledge and awareness so that he may carve out a successful life
for himself.
Since the settlement of human beings on earth, the prophets have been
coming one after another. In every age they have been the conveyors of
God’s messages to human beings. However, whatever records of these
ancient prophets that have survived, have been rendered historically
unreliable by interpolations. The same is true of the books they brought
to humankind. The sole exception was the
case of the Prophet Muhammad, who was
chosen by God as His Final Messenger. The
Prophet was born in an age when the history
of the world was already being extensively
chronicled. This in itself made circumstances
conducive to authentic records being kept of
God’s messages and the Prophet’s exemplary
life. The relevant facts were passed on from
one generation to the next by both oral and
written tradition, and with the advent of the
printing press came the modern guarantee
that no changes would ever be made in the
divine scriptures. This renders unassailable
the position of the Prophet Muhammad
as God’s Final Messenger and His sole
representative on earth till Doomsday.
All the prophets
brought the same
basic truth: that
there is only one
God and that all
human beings are
accountable to God
for their actions:
when Doomsday
finally comes, they
will be judged by Him
according to their
good and bad deeds.
All the prophets, according to Islam, brought the same basic truth: that
there is only one God and that all human beings are accountable to God
for their actions: when Doomsday finally comes, they will be judged by
Him according to their good and bad deeds. Those who believe in God
and His Prophet shall be rewarded by God in the next world, while
those who disbelieve shall be punished by God in the next world as
befits the deeds they have performed on earth.
God chooses for Himself whom He wills, and guides to Himself
those who turn to Him in repentance. (
God’s messengers came in every age and to every region. According to
a Hadith, starting with Adam and ending with the Prophet Muhammad,
1,
the right path. The prophets mentioned by name in the Quran are
two-dozen in number. The five major Prophets who came before
Muhammad were Adam, Nuh (Noah), Ibrahim (Abraham), Musa (Moses),
and Isa (Jesus). The Prophet Muhammad, the last in this long line of
prophets, was called the ‘Seal of the Prophets’. (
In the past, the need for new prophets had arisen because God’s
religion, having been distorted in a number of different ways, was no
longer in its pristine form. New prophets had to come to the world
periodically in order to revive the true spirit of religion, and thus restore
it to its original form. After the Prophet Muhammad, there was no need
for another prophet, for the Book—the Quran—which he gave to the
world, has been preserved intact, in its original form.
The Islamic concept of prophethood is different from that of other
religions. Some religions would have it that God Himself becomes
incarnate in human shape, and that His prophets are in some way
superhuman or other-worldly. But a prophet in the Islamic sense is no
different from any other human being. His uniqueness lies simply in his
being the chosen messenger of God.
God’s Apostles were born into this world just like any other human
beings. They led their lives just as others did, thus demonstrating to
their people how God’s servants should conduct themselves on earth,
and showing them clearly what path they must tread in order to avert
God’s displeasure and make themselves worthy of His blessings.
The prophets who brought books were called rasul, while those who
did not were called nabi.
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
DEVELOPMENT OF CHARACTER
IT is a human tendency to attribute the accumulation of riches to
one's own efforts and to hold others responsible for failure to
achieve or obtain something desired. As a consequence of this
tendency, we fall prey to false pride in our abilities on the one hand,
and to false complaints against others, on the other.
Actually, we should consider the good things that we possess as gifts
from God, and should attribute the lack of the things that we do not
yet possess to our own shortcomings. In this way, we can really help
ourselves in character-development. It can make us positive-thinking
people. It must be remembered that there is nothing in the world
worse than a negative-thinking character.
To help us become positive-thinking people, we need to work on
increasing our awareness of ourselves through study, reflection, and
contemplation. A Hadith quotes the Prophet as asking God: “O God,
grant me the ability to see things as they are.”
A major problem with us is that we do not see things as they really are.
And so, typically, we overestimate ourselves and, at the same time,
underestimate others. This unrealistic way of thinking is really very dangerous. People who fall prey to this mentality will possibly fail in
this world as well as in the next.
How, then, should we think of ourselves and of others?
The proper way is to be modest in our estimation of ourselves, and,
along with this, to acknowledge the goodness of others.
THE PRICE OF ANGER
Counterproductive and Disastrous
ALBETANO, an ancient Roman philosopher, is recorded as having
said: ‘The angry man always thinks he can do more than he can.’
When a man is intoxicated with alcohol, he is not in control
of himself. He may even go so far as to bang his head on a stone,
unmindful of the fact that it may not be the stone that breaks but his
own head. This is because, in his inebriated state, he wrongly gauges
his abilities and proceeds to do things which may have unfavourable
consequences.
The same is true of the angry man. In a
towering rage, a man is not in control of
himself. He overestimates his capabilities.
Consequently, he involves himself in activities
which are beyond his control. He realizes
his foolishness only when his temper has
abated. But, by that time, the wrong step has
been taken and destruction has followed in
its wake. It is now too late for regrets. He is
unable to save himself from his wrong action.
While angry, a
man is not in
control of himself.
He overestimates
his capabilities,
consequently he
involves himself in
activities which are
beyond his control.
In India, one glaring example of such
misjudgement is evident in the unending
conflict between the Muslims and the police, most notably in Jammu
and Kashmir. For some reason or the other, Muslims become enraged
with the police, and then they clash with them. This invariably results
in the Muslims coming to grief. The reason that the clash takes place
at all is that, because the Muslims became so irate, they do not stop
to compare their strength with that of the armed constabulary. If they
were to think about the situation dispassionately, they would make a
true estimate of their strength, and that in itself would be enough to
prevent them from clashing with the police. Anger blinds them to the
reality of their weakness. They start fighting with forces superior to
their own, and the result is that they—the Muslims—are the sufferers.
The moral of this is that one should never do anything of any importance
when in an angry mood. Steps to counter supposed adversaries should
be taken only after all anger has subsided. This will mean fewer setbacks
and more successes in life.
HUMANKIND AND PARADISE
Designed for Each Other
HUMANKIND and Paradise are counterparts of each other.
They hold a complementary nature towards each other.
Paradise has been made for man and man has been made for
Paradise. The truth is that Paradise yearns for man and man aspires for
Paradise. Without man Paradise is incomplete and without Paradise,
man is incomplete. This fact is an essential part of the creation plan of
God—that this world is the ground for the development of heavenly
personalities who can qualify to reside in eternal Paradise.
According to the Quran:
Why should God punish you, if you render thanks to Him and
believe in Him? God is appreciative and aware. (
This implies that the requirements of the creation plan of God cannot
be fulfilled if man makes himself deserving of Hell by his misconduct.
The creation plan of God demands that man makes himself deserving
of Heaven so that in the Hereafter he can
reside eternally in the gardens of Paradise.
Man has been
created to inhabit
Paradise, but by
the misuse of the
freedom granted
by God, he makes
himself deserving
only to be fuel for
Hell-fire.
The truth is that man has been created to
inhabit Paradise, but by the misuse of the
freedom granted by God, he makes himself
deserving only to be fuel for Hell-fire. He
fails to acknowledge the freedom granted
to him by God; the freedom that was given
so that he may creatively revere and adore
God; profess his gratitude for the blessings
endowed throughout his life and declare and
discover his benefactor. This is the objective
with which man was created and this is the man about which it may be
said that he was made for Paradise and Paradise made for him.
CREATION OF MAN
As Described in the Quran
MAN is God’s servant. Man has been created by God with a plan,
that is, to place him temporarily on earth in order to test him.
Then those who pass this test will be rewarded, while those
who fail will be rejected.
For the purposes of this test, man has been granted freedom in this
world. Whatever man receives in this world is not as a matter of right
but only as a matter of trial. Every situation here is a test, and in all
situations, man must give a proper performance as is required of him
by God.
The proper attitude for man is not to take to the paths of his desires,
but to try to understand the divine plan of creation and then after being
convinced of its ineluctability, he should build his life accordingly.
Man may deviate from the divine plan by misusing the freedom given
to him by God, but he cannot save himself from the consequences of
this deviation.
In such a state of affairs, it is in the interest of man himself that he
remain extremely cautious in determining the course of his life. Instead
of being guided by his own will and desires, he should make God’s will
his guide. Instead of pursuing his own ambitions, he should lead a life
in conformance with the commands of God.
Man may be a masterpiece of divine creation, but he must nevertheless
remain subservient to the plan of God. Making a full acknowledgement
of these two aspects of the existence of humankind is the key to human
progress.
Man succeeded in building a modern industrial civilization by discovering
and exploiting the laws of nature. Similarly, in the next world man will
achieve lasting success on a much vaster scale, but only after striving
earnestly to comprehend God’s creation plan for humanity and then
adhering unflinchingly to its edicts.
Man’s True Purpose in Life
Man attains his highest distinction only when he leads a purposeful
life. Such a life characterizes the most advanced stage of human
development. This does not mean that, by taking up just any task which
is ostensibly significant, man’s life becomes truly purposeful. A really purposeful life is one in which man discovers his supreme status as
a moral being. It is a life in which his personality makes manifest the
unique and distinctive ability to make moral choices. An animal strives
to obtain food; a bird flies in search of a better country when the season
changes; a wasp busies itself building up its home from tiny particles of
earth; a herd of deer takes measures to protect itself from wild beasts
of prey. All of these appear to be purposeful actions. But when the
phrase ‘a purposeful life’ is applied to man, it does not refer to practical
efforts of this nature. Without doubt arranging for food, clothes and
shelter are some of the tasks that man has to perform in this world;
but this is a level of purposefulness at which men and animals, being
concerned only with bare survival, are equal.
Its true application in relation to man can only
be that in which he appears in all his dignity:
when it goes beyond common animalism and
takes the form of superior humanism.
God’s creations in this world fall into two
categories: animate and inanimate. Obviously,
animate objects enjoy a certain superiority
over inanimate objects. The former can be
divided into three classes: the vegetable, the
animal and the human. Modern scientific
research has shown that plants also possess
life, in that they nourish themselves, they
grow and they have feelings.
Modern biologists
have come to the
conclusion that it is
man’s capacity for
conceptual thought,
which distinguishes
him from other life
forms. Animals lack
this quality, whereas
man is conscious of
the fact that he is
thinking
But animals and men surely represent a
higher form of life. In what way does man excel animals? Many theories
have been advanced in answer to this question over the ages, and
great minds are still studying it. But modern biologists have come to
the conclusion that it is man’s capacity for conceptual thought, which
distinguishes him from other life forms. Animals lack this quality,
whereas man is conscious of the fact that he is thinking. He consciously
forms all plans of action in his mind. In his everyday life, his actions are
determined by him. Whereas this is not the case with animals. Though
many of their actions appear to be like those of men, these actions are
not the result of thought; they all stem from pure instinct. Animals are
simply led intuitively in a certain direction by their desires and their
needs. Their actions are governed by environmental stresses from
without and physical pressures from within.
It is from this unique capacity of man to conceptualize that we can
conceive of what his higher purpose in life should be: one which in no way results from the pressures of desire or of immediate exigencies. It
must emanate from his own urge to worship God.
Man’s true purpose in life can only be one which reflects the nobler
side of his character; one which represents him as the superior being
that he is.
If one pauses at this stage to take note of what the Quran has to say,
one will find that it gives us clear guidance in this matter. Man’s purpose
in life has been explained in the Quran in the following words:
I created the jinn and humankind only so that they might worship
Me: I seek no sustenance from them, nor do I want them to feed
Me—it is God who is the great Sustainer, the Mighty One, the
Invincible. (
These verses specify man’s purpose in life as worship. This is a purpose
that highlights man’s uniqueness in its ultimate form. It raises man to
a much higher plane than that of the animals. Not a trace of animalism
contributes to the achievement of such a goal. God does not, as the verse
states, demand of you a livelihood, rather He himself is responsible
for your livelihood. This means worship of God is a purpose, which is
motivated neither by inward desires nor outward influences but comes
into being through conscious thought alone. Only when a person goes
beyond self and his environment can he
understand that there is a higher purpose on
which he should focus his life. The motivating
force towards the fulfillment of this purpose
is not the urge to satisfy one’s needs or those
of others. The worshipper seeks neither to
gratify his own desires nor those of the Being
he worships. It is a purpose which sets before
man a goal far above all these things—a
goal which does not follow internal needs or
external pressures, but results purely from
conceptual thought.
Only when a person
goes beyond self
and his environment
can he understand
that there is a higher
purpose on which he
should focus his life.
When a person works, makes money, builds a house, and makes an
effort to improve his standard of living, he appears to be engaged in
efforts towards some worthy end. But a life of this nature cannot be
called a purposeful life, for these activities do not demonstrate man’s
unique status. It might seem as if they are the result of deliberation,
but if one looks at the matter in-depth, one will see that in actuality the
motivating force behind these actions is the same urge that motivates an animal in various ways, i.e. its concern for its own survival. It is the
driving force of one’s desires, the pressure of one’s needs, and the wish
to fulfill the demands of one’s self that underlie such a life. These are
the considerations which, in fact, guide a person in his search for his
livelihood.
When man grows up, he realizes that there are certain material
necessities without which he cannot live. He requires food, clothes, a
place to live; he requires a reliable source of income to sustain him
throughout his life. He is forced by these considerations to obtain
these things. Then he sees that those who have an abundance of these
material things enjoy respect and apparently possess every form of
happiness and luxury in this world. Thus, he is driven on to do more
than just seek a livelihood; he desires to earn to a degree greatly in
excess of his actual requirements.
In bustling markets, grandiose offices, and
opulent buildings, he is not really guided
by deliberate thought. Rather, he is being
guided by inflated ideas of his own needs,
desires, longings, and ambitions to achieve
fame and high status in this world. For this
reason, these activities cannot be considered
as being directed towards the purpose, which
sets man apart from the animals and lends
him a higher distinction.
When man seeks the
pleasure of his Lord,
his human qualities
are fully realized.
This is a purpose
loftier than the one
towards which an
animal directs its
energies.
Man’s greater dignity cannot be based only on
a purpose which emanates from inner desires
and pressures of the environment. Man’s true
purpose in life can only be to seek the pleasure of God. When man
seeks the pleasure of his Lord, his human qualities are fully realized.
This is a purpose loftier than the one towards which an animal directs
its energies. It distinguishes man from the animals. It is the ultimate
station of human dignity.
To determine the purpose of life is, in short, to strive to make life
meaningful. It must surely, therefore, be one which is in accordance
with man’s unique status; it must be one which leads man on the path
to success and progress in terms of his true nature.
Man as a Finite Being
Man is placed on earth only for a very short time. There, he will be
trained, tested, and then passed over to the Hereafter where he will stay forever. The possessions and blessings of this world, although
created in a way similar to their originals in Heaven, actually possess
many defects and weaknesses. For they are only intended to make
man remember the Hereafter.
God describes how the world is a temporary
place full of deception: “Never forget that the
life of this world is only a game and a passing
delight, a show, and mutual boasting and
trying to outrival each other in riches and
children. It is like the growth of vegetation
after the rain, which delights the planter,
but which then withers away, turns yellow
and becomes worthless stubble. In the life to
come there will be a terrible punishment, or
God’s forgiveness and approval: the life of this
world is nothing but a means of deception.”
(
Death is not the end
of a person’s life. It is
only the beginning of
the next stage of life.
Death is that interim
stage when man
leaves this temporary
world of today for
the eternal world of
tomorrow.
Just as it is stated in the Quran, all of the ignorant people live only for a
few objectives such as riches and children and other things about which
they can boast. In another verse, the goods and chattels of deception
in the world are described thus:
The satisfaction of worldly desires through women, and children,
and heaped-up treasures of gold and silver, and pedigreed
horses, and cattle and lands is attractive to people. All this is
the provision of the worldly life; but the most excellent abode
is with God. Say, ‘Shall I tell you of something better than all
of these? For the God-fearing, there are Gardens in nearness
to their God with rivers flowing through them where they shall
live forever with pure spouses and the goodwill of God. God is
watching His servants. (
The life of this world is extremely rudimentary and lacking in worth
when compared to the eternal life in the Hereafter. To express this, the
original Arabic word for the “world” has the connotation of a “scanty,
crowded, dirty place”. People consider that their 60-70 year long life
on this earth will be a long and satisfying one. Yet, in a very short time
death comes and all are buried in their graves. As a matter of fact, as
death comes closer, one realizes how short a time he has stayed in this
world. On the Day of Resurrection, God will question the people.
He will ask, ‘How many years did you stay on earth?’ They will say, ‘We
stayed a day or part of a day. Ask those who have kept count.’ He will say, ‘You only stayed for a little while, if only you knew. ‘Do you imagine
that We created you without any purpose and that you would not be
brought back to Us?’ (
Denying God and disregarding the Hereafter in the lifelong pursuit
of worldly attainments will result in eternal punishment in Hell-fire.
Those who conduct themselves in this way are described in the Quran
as “people who buy the life of this world for the price of the Hereafter”.
For them God decrees: “Their penalty shall not be lightened, nor shall
they be helped.” (
Another verse states:
Those who rest not their hope on their meeting with Us, but are
pleased and satisfied with the life of the present and those who
heed not Our Signs; their abode is the Fire, because of the evil
they earned. (
Those who forget that this world is only a temporary place of trial and
who are not mindful of God’s signs, but are quite satisfied with worldly
play and the amusements of this life, assuming them to be their own,
and even deifying them, will surely deserve the most grievous penalty.
The Quran describes the status of such people:
Anyone who has acted arrogantly, and prefers the life of this
world, will find himself in Hell. (
God has made His Heaven full of all kinds of blessings in the world of
the Hereafter. Those who prove to be God-fearing and pious in this
world will enter that world to find the gates of Heaven eternally open
for them. But those who are oblivious of God in this present world will
be deprived of the blessings of the Hereafter.
God is invisible in this present world, and will appear in all His power
and majesty only in the world of the Hereafter. Then all human beings
will bow low before Him. But at that time, surrendering will be of no
avail. Surrendering before God after seeing Him in the Hereafter will
not benefit anyone.
Death is not the end of a person’s life. It is only the beginning of the
next stage of life. Death is that interim stage when man leaves this
temporary world of today for the eternal world of tomorrow. He goes
out of the temporary accommodation of the world to enter the eternal
resting place of the Hereafter. The coming of this stage in the Hereafter
is the greatest certainty in one’s life. No one can save himself from this
fate in the Hereafter.
LESSONS FROM THE UNIVERSE
An Islamic Perspective
OUR universe is a beautiful work of the Creator and many of
the beautiful names of God point to this phenomenon. God is
called: Al-Khaliq (the Creator), Al-Bari (The Maker), Al-Musawwir
(the Shaper), al-Muhiyy (The Giver of Life) and Al-Badi (The Innovative
Creator). The universe was fashioned by God according to a wellconceived plan. When God decided to create something, He gave the
divine command ‘Be’ and the thing was created.
The Quran states:
‘Do they seek a religion other than the religion of God, when
everything in the heavens and the earth has submitted to Him,
willingly or unwillingly? To Him they shall all return’. (
The entire cosmos,
from the particles of
dust to the gigantic
galaxies, is under the
direct domination
of the One God Who
alone, is the Master
of all beings.
According to the above verse, the universe has
been subjected to the code of monotheism—
that God is the Creator and Sustainer of the
universe, and that in Him alone are vested
all powers. None besides Him has any sway
over the universe. The entire cosmos, from
the particles of dust to the gigantic galaxies, is
under the direct domination of the One God
Who alone, is the Master of all beings. This is
the reason that the entire universe, with all its
vast expanse, is exactly as it should be. No flaw
in its functioning has ever been detected and
its speed has not faltered even by a second
during the innumerable of millions of years of its existence. This is the
model that man is asked to follow, for it is a practical demonstration of
the creed of monotheism.
Total Submission
The greatest and most salient characteristic of the universe is that it is
fully obedient to its Creator (
millions of years, the sun, the earth and, the stars, moving at incredible
speeds in their orbits, have not wavered even by a fraction of a second
in their course, each one faithfully carrying out the duty assigned to it.
Man is likewise required to demonstrate that same total submission.
Man is called upon to make even his most fervent personal desires subservient to the will of God. At all times, he must unfailingly do as
the Lord desires. His hands and feet, his eyes and tongue, his heart
and mind, all must bow in supplication to God, so that no part of him,
whether mental or physical, should in any way flout His will.
Worship of God
The Quran tells us that all things in the universe worship and glorify
God (
seem to sing songs in praise of their Creator and Sustainer. The trees,
when they cast their shadows on the earth, seem to have lain prostrate
themselves before their Creator. The sun, when it sends down its
beautiful rays to earth after the darkness of night, seems to express
the thought: ‘Glorified be the One Who is the source of all light. Should
He choose to extinguish it, darkness would
engulf the entire universe.’ It is this very
same formula which man is called upon to
follow. Overwhelmed with gratitude for God’s
munificence, he must also give expression
to his devotion by singing the glories of his
Lord. Remembrance of God should become
the richest treasure of his life, and devotion
to Him should become a lifelong vocation.
The very birds
chirping in the
green boughs of the
trees seem to sing
songs in praise of
their Creator and
Sustainer. The trees,
when they cast
their shadows on
the earth, seem to
have lain prostrate
themselves before
their Creator.
Stability of Character
One important characteristic of the universe
is that it moves on its course with such
exactitude that coming events can be forecast
with one hundred percent certainty (
same kind of predictability is essential in man.
So methodical and so responsible should his
conduct be that his probable reaction in any given situation should
be plainly foreseeable. Even at the most preliminary stage of any
transaction with him, we should feel that we know for certain what
his attitude and plan of action will be. His word should indeed be as
dependable as the rising and the setting of the sun.
Harmony
Another compelling aspect of the universe is that all its parts work in
complete harmony with each other (
that the sun and moon have worked at cross purposes. The stars never
collide. Air and water, sun and soil, all work in unison with each other.
More than one hundred elements, the components of all the known
matter in the universe, work in perfect accord, and no clash of purpose
has ever been detected in them. It behoves man also to emulate their
example and, in the carrying out of whatever his tasks may be, avoid
any confrontations with others.
Result-oriented Approach
An inestimable virtue of the universe is that all its activities bear fruit
(
the alternation between day and night, the rains, the changes of the
seasons, etc., are all, as it were, result-oriented. Natural activity, if
allowed to go on unhindered, will never cause chaos and man would
do well to adapt himself to this principle.
The purpose and
wisdom, which
manifest themselves
in the wider universe
under the direct
control of God,
have to be adopted
by man of his
own accord in his
personal life.
Divine Morals As Reflected in the Universe
The purpose and wisdom, which manifest themselves in the wider
universe under the direct control of God, have to be adopted by man
of his own accord in his personal life. What God has established on a
physical plane, man has to establish on a moral plane. With the same
strength as is possessed by the iron which is found everywhere in
the cosmos, man must have real staunchness of character. But kindheartedness must spring from him too, in
the way that the springs gush forth from the
rocks. Just as fragrance and colour are to be
found in abundance in the cosmos, so should
man’s life be enhanced by the fairness and
honesty of his dealings. He should be like
the tree which breathes out oxygen in return
for the carbon dioxide which it breathes in:
that is, he should return good for evil; he
should be kind to those who wrong him. He
should learn too, from the fact that nothing
in the cosmos ever encroaches upon anything
else. Each physical entity concentrates solely
upon playing its own part in the order of the
universe. Man must also engage in the same positive action, avoiding all
negative activities. Innumerable activities are going on throughout the
cosmos on the grandest of scales, but without any recompense. In like
manner, man should keep on discharging his responsibilities without
thinking of reward. He should reflect upon how the lofty mountains
and the trees cast their shadows upon the earth, with no thought for
what anyone can do for them in return, and should emulate this act in all humility, for, as the Prophet has enjoined, no one should be proud;
no one should consider himself superior to others.
The activities going on in the world at every moment proclaim who are
worthy and who are unworthy. Those who are motivated solely by the
superficial interests of money, honour or fame are little better than
miserable misfits in this selfless world of God.
They are not true to the standards set in in
this universe, which is a living manifestation
of divine ethics. Only those who can be
motivated by the truth, pure and simple, who
can rise above personal interests, freeing
themselves from complexes and obsessions,
shall be deserving of honour and glory from
God. In the heavenly world to come, all those
who have been activated solely by their
immediate worldly interests will be marked
down as unworthy, and cast out from it. This
beautiful and blissful world will be inherited
only by those who, motivated by unworldly interests, lifted their eyes
from the immediate, material things in order to be able to see things
distant and ‘unseen’.
Those who are
motivated solely
by the superficial
interests of money,
honour or fame are
little better than
miserable misfits in
this selfless world of
God.
The universe demonstrates at all points in time and on a vast scale
what kind of citizens are required by God to inherit the ideal world of
tomorrow—Paradise. God desires men who will be true to His morals,
and who will practice the religion that is enshrined in theory, in His Book
and, in practice, in His universe. Those who refuse to learn their lesson
and persist in following the path of selfish passion are wrongdoers of
the worst kind. Those who refuse to see God’s signs, although they
have eyes, and refuse to hear God’s voice, although they have ears, are,
in the eyes of God, ‘the worst creatures’. (
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.
IDEAL PEACE IS UNACHIEVABLE
PEACE is a must for the survival of our civilization. Peace is a must
for all kinds of constructive work. As such, it is of the greatest
concern to everyone. Everyone wants a peaceful society, a
peaceful world. Yet, for the greater part of humanity, peace remains
a distant dream. Why so? Why this sad state of affairs? Why this
contradiction between ideal and practical? It is high time to go deeper
into the matter. It is the duty of all sincere people to inquire into the
real cause of this contradiction so that a viable peace formula may be
evolved.
An in-depth study of this problem from the historical as well as the
Islamic point of view presents two viewpoints in this matter: the
concept of peace as defined by social scientists and the concept of
peace as defined by the ideologists. The scientists’ concept of peace
is based on realities while the idealists’ concept of peace is based on
utopianism or wishful thinking. It is mainly the ideologists’ concept of
peace which has created the present crisis of peace throughout the
world. The scientists’ formula for peace is the only practicable one, for
the idealists’ formula is merely a formulation of people’s own wishes.
Academicians define peace as an absence of war. But the idealists
differ with this notion saying that the mere absence of war cannot be
called peace. They hold that peace and justice should go hand in hand.
To them the only acceptable formula is that which restores justice
in its ideal sense. But the building of such a utopian world is simply
impossible.
This concept of peace is seemingly beautiful. Because of this apparent
beauty, it has gained general popularity. The masses everywhere
are obsessed with the idealistic concept of peace. But one has to
differentiate between what is possible and what is impossible. There
is no other alternative. One has to be practical rather than idealistic if
one wants to achieve a positive result. The object of peace is only to
normalize the situation between two warring sides.
Peace is not aimed at satisfying the concerned parties in terms of rights
and justice. Rights and justice are totally different issues. Linking them
with peace is unnatural as well as impractical. These are goals to be
worked for separately and independently.
Furthermore, in this world of competition, no
one can receive peace and justice in terms
of his own personal criteria. It is situations
and circumstances which will dictate to what
extent we can achieve these goals.
The masses
everywhere are
obsessed with the
idealistic concept of
peace. But one has to
differentiate between
what is possible and
what is impossible.
Also, in this world of competition, it is not
possible for anyone to receive perfect justice,
so one has to be content with practical justice.
People who seek peace with justice fail to
achieve anything positive and during this
futile exercise, they lose what they already
had in their hands. Conversely, those who delink justice from peace
are always successful in life.
To illustrate this point, two examples from history are cited here. One
from the early period of Islam and one from the modern history of
Japan. It is a well-known fact that the Prophet of Islam was repeatedly
challenged by his opponents in ancient Arabia. There were several
instances of wars and violence. Then the Prophet managed to finalize
a peace treaty between the Muslims and their opponents, known as
Hudaibiya Peace Treaty. Historical records show that this peace treaty
was finalized, apparently giving no justice to the Prophet of Islam, but
the Prophet concluded this treaty by delinking the question of justice
from the question of peace. This delinking of the two issues gave him
the success which is described in the Quran as a clear victory (
Quran called this a victory because, although the peace treaty itself was
devoid of justice, it instantly normalized the situation, thus enabling
the Prophet to avail of the opportunities present at the time. What the
Prophet lost in Hudaibiya, he gained on a far larger scale throughout
the whole of Arabia.
Now let us look at the example of Japan. In
World War II, Japan was defeated by the USA.
Okinawa Island was occupied by the American
army after the conclusion of a peace treaty,
the terms of which were dictated by America.
Japan, willingly or unwillingly, accepted a treaty
in which justice was delinked from peace. But
what was the result? Within a period of few
decades, the entire scenario changed. Japan
did lose the Okinawa Island, but it gained the
entire USA (North American continent) as
its industrial market. And now it enjoys the
status of a world economic superpower.
Peace is not meant to
establish justice. The
purpose of peace is
only to normalize the
situation so that one
may uninterruptedly
avail of the
opportunities present
at that time.
This detailed study leads to the conclusion that the scientific concept
of peace is the only correct and practicable concept. Thus, peace is not
meant to establish justice. The purpose of peace is only to normalize
the situation so that one may uninterruptedly avail of the opportunities
present at that time.
FROM THE EDITORIAL DIRECTOR
Dr Farida Khanam is an author, editor, translator, public speaker and former
professor of Islamic Studies at Jamia Millia Islamia, New Delhi. Among her books are
‘A Simple Guide to Sufism’ and ‘A Study of World’s Major Religions’. She has translated
into English many books authored by Maulana Wahiduddin Khan. Currently the
chairperson of CPS International, she is a regular contributor of articles to various
publications. Dr Khanam has edited Maulana’s English translation of the Quran
and has also translated his Urdu commentary of the Quran into English. She can be
reached at This email address is being protected from spambots. You need JavaScript enabled to view it.
ISLAMIC PERSPECTIVES
LIFE: According to Islam life is a creation of God. God desired to
create life and there was life. Creation falls into four categories—
inanimate matter, plants, animals, and human beings. No
category has evolved from any other.
Islam states that all four have been produced as a separate creation.
Similarly, of living things, there are a great number of species, right from
amoeba to human beings. Again, none of these living species has been
produced from any other through the process of evolution. Rather they
have all been created separately. There is no doubt that there is some
similarity in their physical system, but each has a permanent, separate
existence. There is no concept of a missing link in Islam.
MAN:
The Prophet Muhammad said: “God created man in His own image.”
This does not mean that life in the form of man is a part of God. Islam
believes in dualism. As per the Islamic concept, God and human beings
are two separate entities. It simply means that man is endowed with
certain special qualities. We know that mountains cannot walk, but
humans can. The ocean cannot hear, but humans can. The moon
cannot see, but man can. No two trees can enter into a dialogue, but
two persons can. No planet can organize a seminar, but human beings
can. No stars can invent a machine, but life in the form of man can.
These are the unique qualities of the human being.
PURPOSE OF MAN'S CREATION:
According to a Hadith (saying of the Prophet Muhammad), God said:
“I was a hidden treasure. Then I wanted to be known and I created
human beings.” It is a fact that the capacity for conceptual thinking
is the special quality of human beings. So God created man for this
purpose. It is required that human beings discover God’s existence and
realize His presence. Once man realizes God, he is showered with divine
blessings. Then he offers thanks to his Sustainer. In Islam, thanksgiving
is the greatest form of worship.
THE RELIGION OF ISLAM & SCIENCE:
As far as the relationship between science and religion is concerned, it
could be referred to as a very well-established principle of Islam which
is known as al-Maruf (the good). It means that
anything proved to be good for humankind
would also be regarded as good in Islam.
It is required that
human beings
discover God’s
existence and realize
His presence. Once
man realizes God,
he is showered with
divine blessings.
Here is a very relevant Hadith which throws
light on this matter. The Prophet of Islam
was born in Makkah, a desert city where he
lived for fifty-three years. Then he migrated to
Madinah which was built on fertile land, with
soil especially suitable for date plantation.
There were many date orchards in the city.
As a matter of ancient custom, the Madinans
used to pollinate the date plants artificially.
Prophet was not familiar with this custom. One day when he passed by
some people who had climbed up to the top of date palms, he enquired
as to what they were doing. He was told that they were pollinating the
trees in order to fertilize them. The Prophet said, ‘I don’t think this will
benefit them.’ When people learned of the Prophet’s comment, they
stopped the practice of pollination. This led to a very low yield that
year.
When the Prophet came to know of this, he said, “If they benefit from
pollination, they should continue with this practice. It was only an
opinion.” Then the Prophet told the date growers to adhere to their own
methods, and said, “You know better about your worldly affairs” (Sahih
Muslim). According to this teaching, worldly affairs like horticulture,
agriculture, engineering, architecture, and irrigation and, of course, all
the disciplines dealing with life sciences fall into the category of alMaruf. In terms of scientific research and experience, whatever proves
to be good for humankind will also be regarded as good in Islam. So there is no possibility of contradiction between Islam and facts proved
by any branch of science, including the biological sciences.
ORGAN DONATION:
Although the Quran and Hadith provide principles covering this area,
we do not find details of these basic injunctions. For instance, the
development that has taken place in the science of surgery has shown
that some parts of the human body can be transplanted in another
human body. If the eye of a dead person is taken out immediately after
his death, it can be transplanted in the eye socket of a blind person and
he may gain his sight.
Basic guidelines, not details, regarding these matters are given in the
Quran and Hadith. Islam gives us a principle that applies to this subject
as well. That is, “everything is lawful unless it is declared unlawful.”
In the light of this Islamic principle, we can safely say that the donation
of any organ is permissible in Islam, for the Shariah has not held it
unlawful.
Then there is another principle in Islam known as sadaqa-jaria, i.e. the
perpetuation of a charitable deed. The benefits of this kind of charity
are long-lasting. The good effect of a transplanted eye will endure long
after the donor’s death. Such acts, far from incurring God’s displeasure,
will bring the donor divine rewards.
Dr. Farida Khanam
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FROM MAULANAS DESK
Maulana Wahiduddin Khan, born in 1925, in Azamgarh, Uttar Pradesh, is an Islamic spiritual scholar who is well-versed in both classical Islamic learning and modern disciplines. The mission of his life has been the establishment of worldwide peace. He has received the Padma Bhushan, the Demiurgus Peace International Award and Sayyidina Imam Al Hassan Peace award for promoting peace in Muslim societies. He has been called ’Islam’s spiritual ambassador to the world’ and is recognized as one of its most influential Muslims . His books have been translated into sixteen languages and are part of university curricula in six countries. He is the founder of the Centre for Peace and Spirituality based in New Delhi.
EMBRACING ISLAM ‘IN TOTALITY’
WHAT is Islam? To put it quite simply, Islam is the way to
become a good and upright person. When one becomes
good in the real sense of the word, one is good to oneself, to
one’s family, to one’s society, and to all humankind.
The world around us is a perfect world. From atoms to galaxies,
everything acts so perfectly that we can predict their behaviour. This
is because everything in nature obeys the law of God. Likewise, when
man obeys the law of God, he becomes as perfect as he ought to be. He
develops a predictable nature, like everything else in the world.
Islam means submission to God. The Quran tells us that submission to
God is the only religion for both man and the universe:
“Do they seek a religion other than the religion of God, when
everything in the heavens and the earth has submitted to Him,
willingly or unwillingly? To Him they shall all return.” (
Thus, Islam means living in harmony with nature, as one ought to, face
to face with reality. Man has not created himself; he has been created by God. To live in accordance with reality, then, is to acknowledge the
greatness of God and show appreciation of His favours. The emotions
of love and fear are inherent in man. He wants something to rely upon,
something to focus his efforts on. If he leads his life in accordance with
reality, he will focus all his attention on God alone. For besides Him, all
things are creatures; nothing besides Him has any real power.
The entire human race, past and present, is progeny of Adam. A life in
accordance with reality then will be one of kindness to others, as if one
were dealing with one’s own brothers and sisters.
Everyone has been endowed with a conscience which favours justice
and despises injustice and cruelty. Life in accordance with reality, then,
is one of kindness and justice.
Death is bound to strike one day. It will deprive everyone of their worldly
possessions. One who lives in accordance with reality will look at the
ups and downs of life as transitory and insignificant. He will regard
everybody as God’s servants, irrespective of worldly status.
When one comes upon the truth, one might be disposed to reject it.
But one should remember that one day everyone will have to accept
truth and falsehood for what they are. One should willingly accept
today what one will be forced to accept tomorrow.
The position Islam occupies in relation to our lives should be an integral,
not a supplementary one:
“We take on God’s own dye. Who has a better dye than God’s?
We worship Him alone.” (
Here is an example to illustrate this point. When a stone is dropped
in water, it descends to the bottom and settles there. It is in the water
but separate from it. On the other hand, if a dye is put into the same
glass, the dye and water combine. The water is not separate from the
dye. Both have intermingled in such a way that no one can detect any
difference between the two.
The relationship between Islam and a true believer should be like that
of dye and water, not of stone and water. Islam should not be just an
accessory to a Muslim’s life; it should merge with his whole being; as
the Quran says, Islam should be entered into ‘in its totality’. (
When a person adopts Islam in this manner, it becomes the throb of
his heart as it permeates his emotions. It enters his thoughts, moulding
his intellect in its own fashion. It becomes the eye with which he sees, the tongue with which he speaks, the hands and feet with which he
performs his daily functions. It takes possession of a person, to the
exclusion of everything else. His every statement bears the stamp of
Islam and his every action becomes dyed in Islamic colours.
If Islam is like a stone in water in a person’s life, it is not Islam at all.
Faith should be absorbed in a person like dye is dissolved in water.
Just as the emotions of love and hate are felt by the whole body, so,
when one adopts Islam in the real sense of the word, it becomes an
issue affecting one’s whole existence. The Muslim and Islam become
inseparably attached to one another.
By way of introduction to the Islamic way of life, some sayings of the
Prophet Muhammad are mentioned here:
“Let him who believes in God and the Last Day either speak good
or keep silent; and let him who believes in God and the Last Day
honour his neighbour; and let him who believes in God and the
Last Day be generous to his guest.”
“Fear God wherever you are, and follow up a bad deed with a
good one and it will wipe it out, and behave well towards people.”
“Righteousness is good-naturedness, and evil is what wavers in
your soul that you would not like people to find out about you.”
“None of you truly believes until he wishes for his brother what
he wishes for himself.”
A man came to the Prophet and said: “Messenger of God, tell me
something which, if I do it, will win me the love of both God and men.”
The Prophet said, “If you renounce the world, God will love you; and if
you renounce what people possess, they will love you.”
Maulana Wahiduddin Khan
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Follow Maulana at http://www.speakingtree.in (The Times of India)
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!
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 )
