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
END OF THE AGE OF WAR
War is Now Obsolete
HUMAN history appears to be a long story of wars, one after
another. Prior to the 20th century, war might have been regarded
as a necessity of the times. But from the 20th century onwards,
following a veritable revolution in human affairs, war has become
totally unnecessary. War has now become a complete anachronism.
All that for the sake of which in the past people would go to war can
now be obtained without war, and in a much better way. Compared to
the violent means that were used in ancient times, modern, peaceful
means are much more effective and result-oriented.
Why did so many wars happen in ancient times? The reason for this
was ambitious people could not see before them any way other than
waging war against others to obtain their objectives. They went to war
because it seemed to them that they had no alternative to war in order
to secure their goals.
In ancient times there were two things in particular that made war
seem necessary and unavoidable for those who chose to go to war.
The first of these was family-based monarchical rule. The second was
the agriculture-based or land-based economy.
In ancient times, monarchy based on family
rule carried on for centuries. In line with this
system, for a politically-ambitious person to
satisfy his desire for political power the only
way that seemed possible was to kill the ruling
monarch or to depose him and to capture
his throne and then put himself in his place.
In this way, one family succeeded another
as monarchs, in a chain that extended over
many thousands of years.
Because of Industrial
Revolution, today
innumerable new
economic means and
opportunities have
become available,
utilizing which a
person can make
great economic
progress.
In the modern age, major revolutions
took place because of which family-based
monarchical rule came to an end and across
the world a system of democratic governance
was established, at least in theory. Political rulers now began being
chosen through periodic elections. In this way, every person now got
the opportunity to obtain an outlet for his political ambitions. For
everyone it now became possible that, using peaceful means, they
could obtain a position of political power, for a limited term.
Another very significant change occurred in the economic sphere. For
thousands of years, almost the entire economy was dependent on
agriculture. In other words, it was a land-based economy. Those who
owned land were considered wealthy and powerful, while those who
were landless were considered poor and powerless. Further, under the
ancient political system, the monarch and those whom he had granted
land-grants to were considered to be the actual owners of the land.
In such a situation, for a person with great economic ambitions, there
seemed to be only one way to satisfy his desires—and that was to fight
with the owners of the land and grab their land. In this regard a person
who had no land had just two choices—either to remain content with
being landless or to fight against the owners of the land and try to grab
their land.
In the modern age, a major development
completely transformed this situation, and
that is what is called the Industrial Revolution.
Because of this revolution, today innumerable
new economic means and opportunities
have become available, utilizing which a
person can make great economic progress.
Even without becoming a landowner he can
become economically wealthy.
The world has
come to realize the
inefficacy of war to
obtain the desired
objective. In this
age, talking about
war has become
anachronistic and
obsolete. This is an
age of peace.
This change is so massive and significant that
it can, without any exaggeration, be called
an ‘economic explosion’. It has completely
transformed the entire political and economic
scenario. Things that earlier seemed impossible have now become
completely possible. Things that earlier appeared merely imaginary
have now become a practical reality. The age of political and economic
monopoly has come to a complete and final end.
After this revolutionary change, there is now no excuse left for anyone to
go to war. A person or group or country can now obtain their economic
or political objectives by availing of the vastly expanded opportunities
that have now been made possible, using peaceful means alone. In such
a situation, there is no need for war at all. War and violence would now
only indicate a complete lack of awareness of the ample possibilities
that are today available for obtaining one’s objectives using peaceful
means alone. Today, war has been rendered utterly ineffective and
useless in terms of producing any positive results.
The recent standoff between the US and Iran in the wake of the US
strike on Iranian Major General Qasem Soleimani offers a great
lesson. In both countries, the sentiments of the public flared to wreak
vengeance on each other. A destructive war seemed inevitable. It was
at this most critical juncture that better sense prevailed on both sides.
Knowing full well the calamitous consequences of modern-day war,
the Heads of both countries unequivocally declared that they do not
want to wage war. The US President said, “The fact that we have this
great military and equipment… does not mean we have to use it. We
do not want to use it.” (TIME January 20, 2020) This episode is ample
proof that the age of war is over. The world has come to realize the
inefficacy of war to obtain the desired objective. In this age, talking
about war has become anachronistic and obsolete. This is an age of
peace. Let’s embark on our journey to spread the message of peace.
Through peaceful movements, every objective can be attained.
BLAME THYSELF
Passing the Buck
THE Prophet of Islam and his Companions suffered defeat twice,
at the Battle of Uhud (AD 625) and at the Battle of Hunayn (AD
630). On the occasion of Uhud, they suffered total defeat, and at
Hunayn they suffered partial defeat.
Their opponents were the aggressors, and the Muslims were the
defenders. This was the case of justice coming face to face with
injustice. But the Quran, reviewing both events, said nothing against
the opposite party but gave advice to the Muslims, pointing out their
weakness. In the case of Uhud, the Quran
pointed out the lack of unity in their fold. This
is what the Quran said:
“And God made good His promise to you when
by His leave you were about to destroy your
foes, but then your courage failed you and
you disagreed among yourselves (concerning
the Prophet’s direction) and disobeyed it,
after He had brought you within sight of what
you wished for.” (
In the case of the Battle of Hunayn, the Quran
pointed out the sense of pride among the
Muslims. Referring to this battle, the Quran
says: “Indeed, God has helped you on many
occasions. On the day of Hunayn, when you
took pride in your great numbers, they proved
of no avail to you—for the earth, despite all its vastness, became (too)
narrow for you and you turned back, in retreat.” (
According to Quranic teachings, if you face any kind of undesirable
experience from another person or group, you should not try to
protest against others or register your complaint against them. You
should rather try to find out your own weakness, your own vulnerability
that gave the other party the opportunity to overcome you. The only
right thing to do in such a situation is to engage in introspection in
order to discover your own weakness and then to reassess your own
planning.
PROPHET AS A MODEL
The Right Perspective
A CRUCIAL mistake brought defeat upon the Muslims in the Battle
of Uhud (AD 625). When the tide of battle turned against them,
most of the army dispersed, but Prophet Muhammad clung
determinedly to his position. Fifteen people, following his example,
remained firm in the barrage of arrows and swords that was descending
upon them. At this time one of the opponents Abdullah Ibn Qumayya,
threw a stone at the Prophet. Mas’ab Ibn Umair, a Companion of the
Prophet, moved to counter this attack. In the duel that ensued, Mas’ab
Ibn Umair was slain. Abdullah Ibn Qumayya thought that he had killed
the Prophet, and returned to his army shouting: “Muhammad has been
slain; Mohammad has been slain.”
This news had a shattering effect on the
Muslims, even those who had forsaken their
positions. Abdullah Ibn Abbas has given a
lengthy account of the course of events,
which has been recorded in Sahih Al-Bukhari
(a compilation of Prophetic teachings). Here
is a part of his account:
“Some hypocrites said: ‘If Muhammad has
been killed, then you might as well revert to
your former religion.’ But Anis ibn Nadhr said:
‘If Muhammad has been killed, his Lord has
not been killed.” (Tafseer Al-Mazhari, an Arabic
commentary of the Quran).
Some people
portray the Prophet
Muhammad in
his capacity as a
conqueror. Others
know him in his
capacity as a
preacher of the
faith—one who called
humankind to God.
The true believer is
one who knows him
in his latter capacity
According to another account, related by Ibn
Kathir, one of the Ansar (people of Madinah)
said: “If Muhammad has been killed, then he
has communicated his message; now is the
time to strive for your faith.” The following verse of the Quran was
revealed with regard to this incident:
“Muhammad is only a messenger. Messengers have passed away
before him. If he should die, or be killed, will you turn back on your
heels? Those who turn on their heels do not harm the Lord in the least.
God will reward the grateful” (
Some people know the Prophet Muhammad in his capacity as a
conqueror. Others know him in his capacity as a preacher of the faith— one who called humankind to God. The true believer is one who knows
him in his latter capacity, for it is historians, not believers, who portray
him as a conqueror.
It will not be out of place to discuss the reasons for portraying the
Prophet as a conqueror which is a total misrepresentation of the facts.
The Muslim biographers, because of a lack of objective understanding
of the Prophet's life, misrepresented the facts by ignoring the prevailing
tribal customs and culture of the time. Due to the prevailing culture
the Prophet and his Companions were forced to engage themselves
in defensive battles for a short while. This was falsely construed as
forming the major events of the Prophet’s life. This is far from the truth.
The true personality of the Prophet as a peaceloving and modest person appeared to many
of his biographers as deficient in some way or
the other. This image of the Prophet appeared
to them as falling short of the standards of
leaders of other peoples of the time, who
were great conquerors and warriors. Hence
these biographers tried to present an image
of their Prophet as a warrior, which, in their
eyes was a superior image.
Quran addresses the
individual and it is
a book of wisdom.
The prophet to
whom this Quran
was revealed could
not have preached
anything else but
God’s message of
spirituality and
peace.
On the other hand, non-Muslim biographers
of the Prophet have adopted a different
approach. These people have largely ignored
the main events of the Prophet’s life choosing
to focus on a few, exceptional incidents that they have used as a basis
of a picture of the Prophet’s life, that portrays him as a warrior prophet.
A true believer follows the pristine teachings from the Quran and
the life of the Prophet, whose only goal was to call people towards
God. Quran addresses the individual and it is a book of wisdom. The
prophet to whom this Quran was revealed could not have preached
anything else but God’s message of spirituality and peace. A believer
is a missionary in the truest sense. He is a well-wisher of humanity. He
desires to establish peace in the society at all cost.
TRUE MARK OF BELIEF
Litmus Test
ACCORDING to a Hadith narrated by Anas Bin Malik, a Companion
of the Prophet, God’s Messenger said, ‘None of you can become
a true believer until he has reached the stage where he likes for
his brother what he likes for himself.’ (AI Bukhari and Muslim).
This Hadith demonstrates unequivocally what the attitude of a Muslim
should be towards other human beings, i.e. what he aspires for himself
should be what he aspires for others as well.
No one is fond of insolent conduct. Everyone appreciates being
addressed politely. This very fact should serve as a main guideline. One
should never be harsh, but should invariably speak with concern for
others’ feelings.
Similarly, if a man is denied what is rightfully
his, he will resent it immensely. Why should we
not bear this in mind, and always remember
to give others their due? We should not deny
anyone what is his by right.
A believer, by nature,
is a delicate and
sensitive man. It is
this sensitivity which
compels him to be
the type of man he
wants others to be
in their dealings with
him.
When a promise is not kept, the person to
whom the promise was made feels hurt.
There is a lesson in this for everyone. We
should never, for any reason, go back on our
promises, but should always do our utmost to
keep them.
If a person’s interests are hurt, he becomes upset. This is something
which he should remember when dealing with others. He must ensure
that others’ interests never suffer through any fault of his. He must, on
the contrary, strive to promote others’ interests to the same extent as
his own.
A believer, by nature, is a delicate and sensitive man. It is this sensitivity
which compels him to be the type of man he wants others to be in their
dealings with him.
The most excellent struggle is for
the conquest of self
WASTE OF MONEY
Virtues of Frugality
THERE is a general tendency in those who earn money to believe
that it is their own property. They feel that they can spend their
money as they please without any restrictions from anyone or
anything. This tendency was also prevalent in Arab society at the time
of the Prophet. With this background, the Quran in chapter Al-A’raf
(The Heights) gives this general guidance:
O Children of Adam, dress yourself properly whenever you are
at worship: and eat and drink but exceed not the bounds: God
does not love those who exceed the bounds. (
Spending your money is not simply a matter of choice. There are other
aspects to be considered. For example, if you spend your money on
unhealthy food or drink, it will destroy your physical fitness. You will
cause your health and your activities in life to deteriorate. Money has
two different aspects—positive and negative. Positive expenditure of
money is undoubtedly beneficial, but negative expenditure of money
is harmful.
Money is a great source of distraction, and
it is this distraction that is referred to in the
Quran as israf (prodigality and extravagance).
Israf literally means going beyond all limits.
When one indulges in extravagance, it will
soon become a habit and one will go beyond
limits in other matters also. And that will
prove to be disastrous.
Spending money is
like sowing a seed. If
the seed brings you
a good harvest, only
then it is well worth
sowing, otherwise it
is better not to sow it
at all.
Money can be a great asset for the earner. It
can help him to live a better life. But when
he fails to differentiate between positive
expenditure and negative expenditure it
shows that he has become a slave of his desires, spending his money
on such things that have no real benefit in life.
Spending money is like sowing a seed. If the seed brings you a good
harvest, only then it is well worth sowing. Otherwise, it is better not to
sow it at all.
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.
PEACE—A POSITIVE BEHAVIOUR
PEACE is a product of a positive mental attitude, while violence
is the result of negative thinking. Peace is the natural state
of society; violence is an unnatural state. Peace is as much in
accordance with nature’s plan as violence is against it. When peaceful
conditions prevail in a society, activities take place in their proper form.
But if the atmosphere of peace is disturbed, the normal functioning of
society is disrupted.
This law applies to man as well as to the whole universe. According to
the scheme of nature, peace is the only secret for smooth functioning
in human society as well as in the rest of the universe. Peace, therefore,
is such a basic requirement of man that it is crucial to maintain it in
all situations. Without peace there can be neither development nor
progress. No excuse whatsoever justifies the use of violence in individual
or national life. Regardless of how unfavourable circumstances might
be, an environment of peace is indispensable. We must maintain peace
unilaterally, for nothing that we desire can be achieved without it.
If we fail to establish peace, we must face destruction in every field of
life. The option for us is not between peace and no peace, but, rather,
between peace and annihilation. Without peace, there is no hope for
the survival of humankind.
What disturbs the peaceful plan of nature is mainly traceable to the fact
that people have become excessively materialistic. It is this thinking
that leads to the exploitation of nature, resulting in the disturbance of nature’s peaceful plan. If people opted for a path of moderation, they
would soon discover that, if earlier they were comfortable physically,
now they are comfortable spiritually. And without doubt, spiritual
comfort is far better than material comfort.
The perpetrator of violence—be he a Hitler
or a common man—invariably suffers from
remorse, while the peacemaker derives great
satisfaction from his efforts. If one were
to think of the end result one would never
indulge in violence. One should bear in mind
that peace is in consonance with humanity,
whereas violence means descent to the
animal level.
The perpetrator of
violence invariably
suffers from
remorse, while the
peacemaker derives
great satisfaction
from his efforts. If
one were to think of
the end result, one
would never indulge
in violence.
Peaceful revolution is the outcome of peaceful
thinking. Peaceful minds make for a peaceful
world. Man is born in peace. Man must die
in peace. Peace—man’s birthright—is God’s
greatest blessing for human beings.
Peace is the only religion for both man and the universe. In a peaceful
environment all good things are possible, whereas in the absence
of peace, we cannot achieve anything of a positive nature, either as
individuals or as a community, at a national level or at the international
level.
ISLAMIC APPROACH TO DIVORCE
Natural and Impartial
“Childless couples tend to have higher divorce rates than couples with
children”. So says the Encyclopaedia Britannica on the basis of data
collected in western countries. A western divorce court judge confirms
that “every little youngster born to a couple is an added assurance that
their marriage will never be dissolved in a divorce court.”
IN spite of these apparently favourable psychological factors and
natural attachments of parents and children, the rising incidence of
divorce is a new and observable phenomenon of the modern world.
One of the highest contributing factors for this is the ease with which
women can now make a living. On this, the Encyclopaedia Britannica
says:
“Industrialization has made it easier for
women to support themselves, whether they
are single, married, divorced, or widowed. In
this connection, it is interesting to note that
the Great Depression of the 1930s stopped
the rise in the number of divorces in the
United States for a time”.
Divorce should
be sought only
under unavoidable
circumstances. The
Prophet spoke of it
as being the most
unpleasant of all the
lawful things in the
eyes of God.
While marriage is the rule of life and divorce
only an exception, the latter must also be
accepted as a reality. Indeed, there are
commandments to deal accordingly, with
such cases in both divine and human laws.
The authentic representation of divine law now exists in the form of the
Quran, it having been preserved in its entirety by God, and, therefore,
free from all human interpolations. In the Quran and the Hadith (the
sayings of the Prophet), there are various commandments regarding
divorce, the main point being that divorce should be sought only under
unavoidable circumstances. The Prophet spoke of it as being the most
unpleasant of all the lawful things in the eyes of God and said that when
it does take place, it should be done in an atmosphere of goodwill. In
no way should one harbour ill-will against the other.
The Meaning of ‘Provision’
In Islamic jurisprudence, the material arrangements which a man
makes for his divorced spouse is termed ‘divorce provision’. There is a consensus among Muslim scholars that this provision in no way a
means of lifelong maintenance, there being absolutely no basis for this
in the divine scriptures. The concept of maintenance for life is, in fact,
a product of modern civilization. It was never at any time enshrined in
divine laws, either in Islam, Judaism or Christianity. In material terms,
‘provision’ simply takes the form of a gift handed over by the man on
parting, so that the woman’s immediate needs may be catered for, and
in all cases, this is to be commensurate with his means.
But the Quran makes it explicit that the parting must above all be
humane, and that justice must be done: “Make fair provision for them,
the affluent according to his means and the straitened according to his
means; this is binding on righteous men.” (
If divorce takes place before the settling of the dower (a sum of money
which the groom hands over to the bride at the time of marriage,
which is a token of his willing acceptance of
the responsibility of bearing all necessary
expenses of his wife) and the consummation
of the marriage, even then the man must give
the woman money or goods as a gesture of
goodwill. The Quran is also quite explicit on
this: “Believers, if you marry believing women,
and divorce them before the marriage is
consummated, you are not required to
observe a waiting period: make provision
for them and release them in an honourable
way.” (
The concept of
maintenance for
life is, in fact, a
product of modern
civilization. It was
never at any time
enshrined in divine
laws, either in
Islam, Judaism or
Christianity.
This “waiting period” actually applies to a
woman who has been married for some time and who may, subsequent
to the divorce, discover that she is pregnant. This statutory waiting
period of three months makes her position clear, and then the man
is required to pay her additional compensation if she is expecting
his child. But again, there is no question of maintenance for life, for
the Quran seeks a natural solution to all human problems. It would,
therefore, be wholly against the spirit of the Quran for a woman to
be entitled to lifelong maintenance from the very man with whom she
could not coexist. Such a ruling will surely create a negative mentality
in society. The Quran again has the answer: “If they decide to separate,
God will compensate both out of His own abundance: God is bountiful
and wise.” (
which God has made for His servants in this world.
In various ways, God helps such distressed people. For example,
when a woman is divorced, it is but natural that the sympathy of all
her blood relations should be aroused. And, as a result, without any
pressure being put on them, they are willing to help and look after her.
Besides, a new will-power is awakened in such a woman and she sets
about exploiting her hidden potentialities, thus solving her problems
independently. Furthermore, previous experiences having left her
wiser and more careful, she feels better equipped to enter into another
marital relationship with greater success.
After Divorce
The question that arises immediately after divorce is of ways and
means to meet one’s necessary expenses. One answer is to resort to
the Islamic law of inheritance. If women were to be given their due
share according to Islamic law, there would be no question of woman
becoming destitute. But, sad to say, the majority of Muslim women fail
to get their due share of inheritance from their deceased fathers and
husbands as stipulated by Islamic Law. If this could happen, this would
be more than enough to meet such emergencies.
If women were to
be given their due
share according to
Islamic law, there
would be no question
of woman becoming
destitute.
However, Islam has not just left women’s
financial problems to the vagaries of
inheritance, because parents are not
invariably in possession of property which
can be divided among their children. Further
arrangements have been made under the
maintenance law, but this has no connection
with the law of divorce. The answer to this
question must be sought therefore in the
Islamic law of maintenance. The following is a
brief description of some of its aspects:
1. In case the divorced woman is childless or the children are not
earning, according to Islamic law the responsibility for her maintenance
falls on her father. That is, her situation will be the same as it was
before marriage.
To quote from Fath al-Qadeer (a standard book on Islamic law): “The
father is responsible for bearing the expenses of his daughter till her
marriage, in the event of her having no money. The father has no right
to force her to earn, even if she is able to. When the girl is divorced
and the waiting period is over, her father shall again have to bear her
expenses.”
2. If the divorced woman has a son who is an earning member of the
family, the responsibility for her maintenance falls entirely upon him.
“All that rightfully belongs to a wife will be the duty of the son to provide,
that is, food, drink, clothes, house and even servants, if possible.”
3. In the case of father being deceased and where even her children are
unable to earn, her nearest relatives, such as brothers or uncles, are
responsible for her upkeep. In the absence of even this third form, the
Islamic Shariah holds the State Treasury responsible for bearing her
expenses. She will be entitled to receive the
money for her necessities.
Because of the number of provisions made
under Islamic law for women, it has never
been the case in Islamic history that Muslim
divorced women have been cast adrift,
helpless, with no one to look after them.
The late writer Khushwant Singh remarked
that we do not hear of Muslim women
committing suicide or being tortured, which
is a proof that Islam has already given them
adequate liberty and has made enough
provision for them to be supported in times
of emergencies.
Because of the
number of provisions
made under Islamic
law for women, it has
never been the case
in Islamic history
that Muslim divorced
women have been
cast adrift, helpless,
with no one to look
after them.
A new dimension has been added to the issue since the women of
the present age can leave their homes to work, and are therefore not
entirely dependent on men as they used to be in the past. There is
no need then to make laws in order to provide for them. They can
now look after themselves. They receive equal pay. Only in exceptional
cases they may need to be looked after. Ways and means of doing so
can generally be worked out quite satisfactorily on a personal level.
The Problem of Modern Civilization
The modern civilization has been beset by many problems, many of
which are more artificial than real. In many things modern civilization
has adopted unnatural ways, thus giving rise to unnatural problems.
The matter has further been worsened by attempts to solve them
unnaturally. Problems have thus gone on increasing, instead of
decreasing. The problem of divorce is one of them. The initial stimulus
of the women’s lib movement was not wrong, but its leaders did not
care to define its limits. In a bid to create a free society, their efforts
culminated in the creation of a permissive society. Affairs between men and women knew no limits, and this had the effect of weakening the
marriage bond. Men and women were no more husbands and wives.
In the words of the Prophet, they became sensual, pleasure-seeking
people. This, state of affairs was given a boost by industrialization, as
a woman could easily procure an independent livelihood for herself.
This had never before been possible. Because of this, a large number
of social problems have emerged, one of them being greatly increased
rates of divorce.
The philosophers who wanted to check divorce, advocated legal curbs
on men, which would legally bind them to provide maintenance to the
wife after divorce. This maintenance sum was fixed according to living
standards, so that in most cases, divorce meant that the man had to
part with a fair amount of his hard-earned money for the rest of his life.
One victim of this unnatural state of affairs was Bertrand Russell
(d. 1970), one of the most intelligent and outstanding intellectuals
of his time. Soon after his marriage, he discovered that his wife no
longer inspired any feelings of love in him. Although realizing this
incompatibility, he did not seek an immediate separation. In spite of
severe mental torture, he tried to bear with this situation for many
years. He refers to this period as one of “darkest despair”. Finally, he
had to separate and remarry, but he was not satisfied even with the
second match, and he married for the third time. Two divorces were
a costly bargain. According to English law, the amount of alimony and
maintenance he had to pay his wives upset him greatly. He writes in his
Autobiography:
“ ... the financial burden was heavy and rather disturbing: I had given £
10,000/- of my Nobel Prize cheque for a little more than £
my third wife, and I was now paying alimony to her and to my second
wife as well as paying for the education of my younger son. Added
to this, there were heavy expenses in connection with my elder son’s
illness; and the income taxes which for many years he had neglected
to pay now fell to me to pay.” (Bertrand Russell, Autobiography, Unwin
Paperbacks (London) 1978).
Such a law had been passed in order to ensure justice for women who
had to resort to divorce. But when people began to realize that divorce
inevitably led one into financial straits, the marriage bond began to
be dispensed with altogether. Men and women simply started to live
together without going through the formality of a marriage ceremony.
Now more than fifty percent of the younger generation [in some
countries] prefers to live in the unmarried state.
It was only natural that a reaction should have set in against a law
which so patently disfavoured men and brought corruption, perversion
and all kinds of misery in its wake. Children—even new-born babies—
were the greatest sufferers.
Now take the situation prevailing in communities in which the extreme
difficulty of divorce acts as a deterrent. Obviously, this was a bid to
reform, but this has served only to aggravate the matter. The ancient
Indian religious reformers had held separation as being illegal. They
even prohibited women from remarrying so that they would be left with
no incentive to seek divorce. The laws were made in such a way that
once marriage ceremonies were finalized, neither could a man divorce
his wife, nor was it possible for a woman to remarry after leaving her
former husband.
But such reformations have been generally detrimental to individuals
of the society. When a man and a woman are unable to continue to live
with each other, the whole of their lives is passed in great bitterness
because of there being no provision for remarriage. They are doomed
to continue to live a tormented life alongside partners with whom they
have nothing in common.
Khushwant Singh wrote in detail about Manu,
who was his cousin. He narrated her ordeal
in his With Malice towards One and All column
(
business selling ready-made garments in
Los Angeles. As she did not want to marry a
foreigner, she decided to come to India to find
a husband and return with him to the States.
She found her husband in a tall, handsome,
powerfully-built man who was anxious to go
abroad.
Separation is strongly
advised against in
the case of minor
provocations. It is
meant only as a
last resort, when it
has become truly
unavoidable. We are
commanded by God
to be tolerant and
forgiving.
The marriage took place with all pomp and
splendour in a five-star hotel. It took her some
months to arrange for her husband’s visa,
during which time she maintained him and paid for his passage. The
marriage was a disaster. The man turned out to be an alcoholic, prone
to violence and averse to doing any work. Manu sought her parent’s
consent to wind up her business, divorce her husband and return to
India. Her parents travelled to America and tried to persuade her not
to be hasty. A few days after her mother returned to Delhi, Manu’s
husband strangled her and dumped her body in a deserted spot. He collected all he could in the house and was planning to flee the United
States when the police caught up with him. He was eventually jailed on
charges of murder.
It is obvious that Manu was not careless in selecting her partner. She
travelled from America to find a suitable match in her birthplace. But all
that glitters is not gold. Our human limitations make it impossible for us
to understand every facet of a person’s character before entering into
a relationship with them. The question arises if, after such revelations,
should one feel forced to respect a marriage bond even at the cost of
one’s life?
The provisions of
Islam are thus a
great blessing to
couples who realize
only too late that
they have erred in
making their choice
of a partner. Islam
provides for them
the convenience to
separate amicably, in
a spirit of goodwill.
When society considers separation taboo or
the laws on this show no leniency, the only
alternatives left for such incompatible couples
are either to commit suicide or to waste away
the whole of their lives in “darkest despair”.
Even when one dares to surmount the hurdle
of divorce, it is very difficult to get remarried
in societies where divorcees are looked down
upon. One can at best marry someone beneath
one’s social status. But in Islam remarriage
is not a taboo. The Prophet himself married
a widow. The provisions of Islam are thus a
great blessing to couples who realize only
too late that they have erred in making their
choice of a partner. Islam provides for them
the convenience to separate amicably, in a
spirit of goodwill.
Just think of the couples wasting away the whole of their lives in
mental torment only because the conditions of separation and its
consequences are hard to meet. It is as unnatural as anything can be.
Islam is a religion of nature. That is why such a situation has not
developed in Muslim communities because Islamic law on marriage
and divorce provides for all, or almost all, eventualities. For example,
when a woman wishes to divorce her husband, she has to put her case
before a religious scholar, or a body of religious scholars. This facility
is available to her in all the great madrasas or Islamic seminaries in
India. They then give consideration to her circumstances in the light of
the Quran and the Hadith, and, if they find that there are reasonable
grounds for separation, they decide in her favour. The reason that the
woman must have scholars to act on her behalf is that women are more emotional than men—as has been proved by scientific research—
and it is to prevent hasty and ill-considered divorces taking place that
she is thus advised. If we seldom hear of Muslim women committing
suicide or being murdered by their in-laws, it is because they have an
alternative—separation.
Separation, of course, is strongly advised against in the case of minor
provocations. Are we not commanded by God to be tolerant and
forgiving? It is meant only as a last resort, when it has become truly
unavoidable.
Islamic law is thus fair to both husband and wife, unlike occidental law,
which places an undue burden on the man.
FROM THE SPIRITUAL TREE
There is a tree beside my house. I call
it the 'Spiritual Tree'. I derive spiritual
inspiration from it. A tree is an evergrowing being that was initially a seed
possessing the potential of becoming a
full-grown tree. A seed takes food from the
universe around it and then grows into a
tree. The same is true with spirituality,
the desire for which is intrinsic to, and an
integral part of, the very nature of every
human being. To realize this spirituality,
man must derive spiritual food from the
universe around him. A tree converts
carbon-dioxide into oxygen; a spiritual person is one who can take positive lessons
from negative situations. From this perspective, a tree is an embodiment of a
spiritual personality. —Maulana Wahiduddin Khan
THE SPIRITUAL LOSS CAUSED
BY GREED
GREED is a person’s greatest weakness. Everyone feels that
whatever they possess is not enough. Everyone wants more and
more. No one is satisfied with what they have. Psychology of this
nature is destructive. The greatest loss it inflicts is that one is deprived
of the blessings of special prayer to God. If an individual lives in a state
of gratitude, that is, if he feels that whatever is required for leading
his life in this world has been given to him by God, this will become a
great point of reference for the following prayer which will be uttered
from the depths of his heart: “O God, You have given me everything
in the world.” (
the world Hereafter as You have promised in
Your Book: “Therein you shall have all that
your souls desire, and therein you shall have
all that you ask for.” (
A prayer said in gratitude is a high form of
prayer. Such a prayer comes from one’s heart,
with deep feelings. Such a prayer is the result
of a prepared mind. Such a prayer represents
one’s entire existence.
A prayer said in
gratitude is a high
form of prayer. Such
a prayer comes from
one’s heart, with
deep feelings.
In such prayer the choice of words is secondary. What is of prime
importance is the internal feelings which stir up one’s heart and mind.
In such a prayer words are just symbolic. Such a prayer comes out
of one’s lips only when one comes so close to God that no distance
remains between man and his Creator.
BURQA IN THE MUSLIM SOCIETY
A Cultural Manifestation
BURQA or purdah is generally looked upon as an integral part of
Islam, but this is not really so. In reality, the burqa is a part of
Muslim culture and not a part of Islamic teaching. There is a
great difference between the practices of Muslims and the teachings of
Islam. If it is claimed that the wearing of the burqa is a part of Quranic
teachings, then this is not true. The source of Islamic teachings is the
Quran and Sunnah (practices of the Prophet) and not Muslim culture.
Muslim culture is a social phenomenon, while the Quran is the Book of
God as revealed to the Prophet of Islam.
According to linguistic history, the word burqa was in use in Arabia
before the advent of Islam in the first quarter of the seventh century.
At that time, the word burqa meant a piece of clothing that was used
as a protection, especially in winters. The well-known Arabic dictionary
Lisan al-Arab gives us two examples of its use during the pre-Islamic
period: the first, as a cover for animals during the winter season, and
the second, as a covering or chaadar, like a
shawl, for women. Although the word burqa
existed in Arabic vocabulary at that time, the
Quran did not use this word for women’s
purdah.
History shows that the present veil or burqa
first came into vogue in Persia. When Islam
entered Persia, a complete civilization was
already in existence there. Many things were
introduced into Muslim society from the
Persian culture. Originating from the preIslamic Persian times, burqa from the Iranian
culture was adopted by Muslims. Gradually, it
became a part of Muslim culture.
In reality, Islam
talks about adopting
simplicity and
modesty. In terms of
outfit, the Shariah
prescribes women
to cover their body
with clothing which is
not tight-fitting and
not meant to attract
others.
These days, many Muslims use the term hijab as equivalent to burqa,
but the word hijab is not used in the Quran in this sense. Hijab literally
means ‘curtain’. Hijab is used in the Quran seven times, but not in the
sense that is prevalent among the Muslims today. Rather, it is used in
its literal sense of ‘curtain’.
Regarding women’s purdah, two words have been used in the Quran:
jilbab (
their present connotation. It is a fact that both words have a similar meaning, that is, chaadar or dupatta, that is, something which covers
the body of a woman and not her face. So, it is very clear that the
present burqa and hijab are not Quranic terms; both are part of Muslim
culture and not part of Quranic commandments. The concept of hijab
as understood in the popular sense today has emerged from Fiqh
(Islamic Jurisprudence).
In reality, Islam talks about adopting simplicity
and modesty. In terms of outfit, the Shariah
prescribes that women cover their body with
clothing which is not tight-fitting and not
meant to attract others.
There is a great
difference between
the practices of
Muslims and the
teachings of Islam. If
it is claimed that the
wearing of the burqa
is a part of Quranic
teachings, then this is
not true.
It is noteworthy that the well-known Arab
scholar Sheikh Muhammad Nasiruddin alAlbani clearly endorses the above-mentioned
position of the Shariah in his book on this
subject, Jilbab al-Mar’ah al-Muslimah fil Kitab
was Sunnah (The Veil of Muslim Woman in
the Light of the Quran and Sunnah). He goes
on to say that it is clear from the Quran, the Hadith and the practice
of the Companions and the Tabiun (Companions of the Prophet’s
Companions) that whenever a woman steps out of her home, she
should cover herself completely so as not to show any part of her body
except the face and the hands.
THE OBJECT OF REVERENCE
God Vs Creation
WHEN famous American athlete Carl Lewis won the gold in
the long jump at the Los Angeles Olympics 1984 he was so
overwhelmed with gratitude for his victory that he could not
resist paying homage to the track he had run on.
The urge to identify and acknowledge one’s benefactor and the longing
to shower him with one’s feelings of deep gratitude is inherent in
human nature. This is common to all: to rich and poor, young and
old. According to psychiatrists, this emotion is not only the deepest
of all emotions but is also so interwoven in human nature that it is
inseparable from it. It was only natural for
Carl Lewis to stoop down and kiss the track to
acknowledge his victory.
The urge to identify
and acknowledge
one’s benefactor
and the longing to
shower him with
one’s feelings of deep
gratitude is inherent
in human nature.
This is the urge, in fact, to find God, the
creator of man, and bow before Him. This
urge is ingrained in man in order that he
should be able to recognize and worship his
Maker. Man, however, digresses from the
path of nature. And so, the recognition and
submission which is actually due to God are
given instead to His creation.
Man feels inclined to adopt someone or something as his ‘God’, since
the true deity remains invisible to the naked eye. It is a human failing
that man takes more readily to visible or tangible objects. Thus, the
devotion due to God alone is offered to someone or something else.
The true focus of one’s emotions is man’s ultimate benefactor, his one
and only Creator. Recognizing God as the supreme benefactor is true
reverence, whereas showing veneration for something or someone
other than God is a misplaced allegiance. Man must pass the test of
discerning the invisible God from the innumerable visible creations of
God.
Believers, remember God often, glorify Him
morning and evening. It is He who sends blessings
to you as do His angels. (The Quran)
BE GRATEFUL FOR YOUR YOUTH
The Prime of Life
ACCORDING to a teaching of the Prophet that appears in several
books of Hadith, the Prophet said that on the Day of Judgement
every person will be questioned about some issues, one of
these being how one spent their youth. Youth is said to be the best
part of a person’s life. That is why one will be
questioned specially about it.
What is youth? It is another name for the
age of good health. If you have good health,
you have everything. If you don’t have good
health, you have nothing. If you lose your
health, it’s like losing everything.
Good health is truly something to be very
grateful for. Imagine a world where every
person is deprived of good health. It would be
like a vast hospital where there is no doctor
or nurse and no health facilities. Such a world
would be a completely intolerable place to
live in.
Young age is a very
precious part of our
lives. At this stage of
life, we have much
to give to others.
It can also become
something to be very
grateful for if we
spend this period of
our life in the right
way
In our youth, we have great strength and energy. That is why most
people at that age don’t really think they face very difficult problems.
What the Hadith referred to above, means is whether in this very
precious part of our lives we thanked God for this gift of youth or not.
Were we arrogant, or were we modest? Did we live as non-problem
people, or did we cause problems to others? Were we a source of
goodness for others, or did we do them harm?
Youth is a very precious part of our lives. At this stage of life, we have
much to give to others. It can also become something to be very grateful
for if we spend this period of our life in the right way.
WHY THIS CONTRADICTION
Desire Versus Fulfillment
Percy Bysshe Shelley (1792-1822) was a renowned English poet. In one
of his poems, To a Skylark, he writes:
Our sweetest songs are those that tell of saddest thought.
IT is a matter of common observation that most people seem to
be fascinated with tragic stories and poetry more than happy
ones. The most popular novels are tragedies, not comedies. Those
songwriters and singers receive greater recognition who write and sing
soulful, sentimental melodies. What is the reason for this peculiarity?
Why are sentimental melodies and tragic stories more successful in
stirring the human heart to profound emotions?
It is because every individual practically lives with a sense of loss and
deprivation. Tragic stories and songs strike a chord in the heart. One
can relate personally with them. This psychology then becomes second
nature. A person with such a psychology
doubts the occurrence of a happy event. In
comparison, news of misery appears closer
to the truth.
Humans have been
given an
infinite sense of
pleasure, but the
culmination of their
delight is placed
only in the next
world, after death.
Analyzing this matter deeply, man appears
to be a pleasure-seeking being. Man is an
exceptional creature within an incredibly vast
universe. Man is the only creature who has a
sense of pleasure. It is a unique characteristic
of a human being that he feels and enjoys
a variety of pleasures. There are countless
creatures in the vast universe, but the privilege of enjoying pleasure is
found only in humans. Man gains pleasure from the acts of thinking,
watching, listening, touching, speaking, eating and drinking. The simple
act of walking bare feet on a lush green lawn gives one an incomparable
joy.
But there is a strange contradiction here. Human beings possess
the sense of pleasure at the highest level, but it is not possible for
them to enjoy this fully in this world. In Kashmir, there is a mountain
river in Pahalgam formed by springs released by melting snow of the
mountains. It contains pure water. When I first arrived in Pahalgam
and saw the clear water of the river there, I could not hold myself from
drinking it. I filled a glass of water from the flowing river. It was more delicious than any other drink. I gulped down one glass after another
until I had enjoyed six glasses of water.
Even after the sixth glass, my appetite for water had not quenched,
but I could not drink any more. Now my head started to ache. The
pain was so severe that I had to return immediately to Srinagar. A
Kashmiri businessman in Srinagar had arranged for my evening meal
there. Many people were invited to the occasion. When I got there, I
was in such severe pain that I could not partake in the meal, but went
to another room and lay down.
This is the case with all the pleasures of the world. Man earns wealth,
gains power, marries according to his choice, builds a magnificent
home for himself and hoards items of luxury. But when he has done
all this he realizes that there is a barrier between him and all these
pleasures. He cannot enjoy any of the pleasures he desires. All those
things intended to please man fail to offer
him lasting contentment and joy.
The human desire for
pleasure is infinite.
But man possesses
limited capacity to
enjoy pleasures. This
limitation of man
acts as a barrier
between him and the
pleasures.
The human desire for pleasure is infinite.
But man possesses limited capacity to enjoy
pleasure. This limitation of man acts as a
barrier between him and the pleasures. Even
after receiving everything, he continues to
feel a kind of loss. The physical weakness of
man, the end of adolescence, illness, old age,
accidents and finally death are constantly
neutralizing his wishes. Despite having all the
articles of pleasure at his disposal, when man
seeks to relish them, he finds that all his energy is exhausted even
before his desire is fulfilled. He is like a spent force.
Further study of this contradiction reveals that it is not, in fact, a
contradiction, but, rather a consequence of the difference of order.
The difference is that under the system of nature, it is destined for
human beings to have only a preliminary introduction to their desired
pleasures in this pre-death period. They are meant to truly and
completely fulfill these delights only in the post-death period.
This order or arrangement is not random. It is part of nature itself. It is
found in the whole system of nature. Human beings can succeed in this
world only if they follow the same principle. No success in this world is
exempt from this principle.
In agriculture, sowing is followed by the harvest. You can enjoy the
fruits only after you have sowed them. Iron is first subjected to melting and then made into steel. So is the case with everything else in the
world. Everything goes through its initial phase, and then reaches its
peak. There is no exception to this principle of nature.
This is the case with human beings also. Humans have been given an
infinite sense of pleasure, but the culmination of their delight is placed
only in the next world, after death. In the present world, man discovers
the ability to seek pleasure, and in the next world he will receive all
that is required according to the limits of his discovery of pleasure.
Feelings of pleasure can be experienced in the life before death, but
truly relishing them is only in the post-death phase of life.
According to His creation plan, the Creator of the universe has only
given man an introduction to all conceivable pleasures in this world. In
this way, He is sending a message to man that
if you want to be eternally and completely
satisfied with these pleasures, then you must
prove yourself worthy of them.
Human beings
possess the sense
of pleasure at the
highest level, but it is
not possible for them
to enjoy this fully in
this world.
How can man prove himself worthy of
everlasting pleasure? The answer is that man
should make himself a pure soul. He should
purify himself of all negative emotions. He
should make every effort to protect himself
from all corrupt emotions, such as greed,
selfishness, envy, misconduct, lying, anger,
revenge, violence and hatred. He should develop within himself a
superior human personality which is a completely positive personality.
This positive and elevated personality will make him capable of living in
the neighbourhood of God.
The life of a human being is divided into two stages: the pre-death
stage, and the post-death stage. A relatively short portion of this phase
of life is placed in the pre-death period, and a much longer, in fact
eternal, portion in the post-death period. If the period before death is
seen as the whole life of a man, it certainly appears as tragedy. But if
the human story is seen including the eternal post-death period, it will
present a thoroughly satisfying end.
According to this creation plan of God, man stands at a critical juncture.
He is at a point where he has to choose one of two possible outcomes:
using the opportunities of the present world according to the plan
of nature and proving worthy to live in eternal bliss, or living a life
of neglect in the present world and losing eternal enjoyment in the
afterlife.
QUEST FOR LIFE IN SPACE
A Misplaced Quest
FOR several decades now, scientists have been carrying out an
extraordinary kind of research—listening for life in space. SETI
or The Search for Extraterrestrial Intelligence is a collective term
for scientific searches for intelligent extraterrestrial life, for example,
monitoring electromagnetic radiation for signs of transmissions from
civilizations on other planets. In 2015, the noted theoretical physicist
Stephen Hawking had announced a 100 million dollar hunt for alien
life that would comprise of a 10-year international search effort for
intelligent civilizations beyond our solar system.
Mr. Hawking said at the same conference,
“We believe that life arose spontaneously on
Earth, so in an infinite universe there must
be other occurrences of life.” Space flights,
therefore, also aim, among other things,
at contacting those forms of life. Such an
assumption has led to the conviction that an
extraterrestrial civilization exists. In addition
to space flights, huge antennas have been set
up in the USA and other developed countries.
These antennae are called radio ears. They
serve to send and receive signals from outer
space. Extremely sensitive instruments have
also been installed to be able to receive the
expected signals.
It appears that the modern theory of evolution has given rise to this
quest. The explanations furnished to prove the evolutionary concept of
life presuppose the existence of life forms in some parts of outer space
resembling the life forms on earth.
The cell is the fundamental unit of life, and the DNA of a single-celled
animal contains enough information to fill a volume of an encyclopedia
while the information in the RNA and the rest of the cell can fill an
entire library. All that information has to be in the right order for the
cell to function. Carl Sagan, one of the founders of SETI said, “A single
message from outer space would prove there was intelligent life on
other planets,” but an entire library of information inside the most
simple cell doesn’t prove that intelligence put it there?
The existence of life and consciousness is a unique and exceptional
phenomenon in the whole universe. Since this consciousness could
never have come into being by itself, it necessarily involves, therefore,
the existence in space of life and consciousness on a greater plane—
the source of life on earth. In this way, modern science clearly indicates
the possibility of a Creator.
Yet, man’s existence is being sought to be explained away in terms
simply of there being some life forms in space—forms resembling
ours but not necessarily superior, just another form of civilization and
not a Lord and a Creator. Whereas the truth of the matter is that the
existence of a living man is evidence of a living God.
MY MOTHERAN EXEMPLARY WOMAN
A Child’s Schoolroom
THIS is the story of my mother—a mother whose nobility of
character, under the severest of strains, is an example worth
sharing with the readers. The way in which she came through
certain ordeals in life is a clear proof that, within the limits prescribed
by Islam, women can be positively constructive not only within their
own domestic sphere, but also much further afield. They can indeed be
a powerful and beneficial influence upon others.
The daughter of Khuda Bux, my mother was born towards the end
of the nineteenth century in the town of Sanjarpur (Azamgarh, U.P.,
India), and was given the name of Zaibun Nisa. When she passed away
in Delhi on the 8th of October, 1985, she was about 100 years of age.
The type of education she had, permitted her to read only the Quran
and a little Urdu. She was a religious woman in the fullest sense of the
word. Never did she tell a lie or act in a way which could be described
as unethical. She was punctual in her prayers and fasting and had
performed Hajj. Spending her entire life in hijab, she was a woman of
fine, upstanding character and unbending principle.
She was the wife of the biggest landlord in
that part of the country, with lands spread
over several villages. On a routine visit to
his farm in Newada, her husband suffered a
paralytic stroke, fell unconscious and had to
be carried home on a bedstead. There could
be no words of final parting, for he passed
away the next day without having regained
consciousness. Quite suddenly, she found
herself a widow. She was a mother to three
sons and two daughters. The daughters, being
older, were then not even in their teens. Both
her daughters died during her lifetime.
The death of our father at that time was
a great blow, not only because we had lost a loving parent but also
because of the treatment we received at the hands of certain members
of our joint family. After my father’s death, these relatives took over the
management of the entire family property. My grandfather, under the
joint family system, was the person who had actually been entrusted
with the management of the farm. But he was so honest that he would not take a single penny more than what was actually required to meet
the barest of necessities. After his death, those who then took charge
of the farm exceeded all limits of injustice in their treatment of us. From
being landowners of some substance, we suddenly found ourselves
landless. There was no easy way out of our problems.
Our family home had been very commodious, but after father’s death,
we found ourselves in a disused, half-ruined stable. We lacked even
the basic necessities of life, and were unable
even to find enough money to buy food. At
this juncture, people began to advise our
mother to remarry or return to her parents’
home, or go to court to recover the land
which was lawfully hers. But she refused to
follow any of this advice. The brave woman
that she was, she resolved to face up to those
circumstances on her own. This decision was
backed up by just two things: faith in God and
hard work.
Whatever my mother
did, she did in the
true spirit of Islam.
Instead of turning
to man, she turned
to God. Instead of
thinking in terms
of the world, she
focused her attention
on the Hereafter.
Although her parents owned a vast tract of
land, 20 acres of which had been willed to her
by her father, she never demanded her share of the land, nor did she
seek any help from the members of her family. She depended upon
God alone; her sturdy independence was a shining example to us all.
She would get up early every morning, say the prescribed prayers and
then work right through the day without once stopping to rest. When
she went to bed, it was always late and only after having said the Isha
prayer. The tasks on which she spent her entire day included looking
after poultry, goats, etc. In this way, I too found the opportunity to
graze the goats, a sunnah (practice) of the prophets.
In addition to this work, she voluntarily stitched clothes for people
in the neighbourhood. Although she did not accept any money for
this, her neighbours would send her grain and other comestibles in
return. This work was by no means easy for her, because it was done
in the days before sewing machines had become popular, i.e. she did
it entirely by hand. She also managed to keep a buffalo, and in our
broad, open courtyard, she grew vegetables and planted fruit trees,
like papaya and banana, which gave us a good yield. In those early days
of penury, a woman passerby once remarked, “I see you have kittens to
look after.” We did indeed look like scraggy little kittens in those days,
and if my mother had not made such extraordinary sacrifices in order to look after us, our fate might well have been no better than the little,
stray, motherless kittens one sees wasting away in the streets.
My eyes are witness to my mother’s total commitment over a prolonged
period to our proper upbringing. But it would really take a whole book
to do justice to her. How straitened were the circumstances in which
we were living in those days can be judged by my not even having
one paisa to buy a small piece of rubber for a catapult I was making.
Hearing of this, one of our acquaintances kindly gave me the money for
it. It was galling to think that once having been the biggest landowning
family in the area, we had now come to such a sorry pass.
To be quite honest, after our father’s death we had not even the smallest
pittance to call our own. The hardships my mother faced at that time
are now barely imaginable. It is greatly to her credit that she bore up
as well as any man. And from within the confines of the four walls of
her home—such as it was—she contrived to influence the external
world. She gained the upper hand over her circumstances where such
circumstances might well have proved too
overwhelming. The most remarkable feature
of her attainments is that she succeeded
in achieving, within the limits set for her
by Islam, all those objectives for which it is
now considered necessary to make women
emerge from the Islamic fold, in the process,
divesting themselves of their essentially
feminine virtues.
She encouraged
us to turn our eyes
away from what
had been denied us
and, instead, to give
our full attention to
that which we still
enjoyed, namely, our
God-given existence.
Whatever she did, she did in the true spirit of
Islam. Instead of turning to man, she turned to
God. Instead of thinking in terms of the world,
she focused her attention on the Hereafter.
All her actions were perfectly in consonance with traditional religious
thinking. She had received no such higher education as would have led
her to consider the philosophical implications of the course she took.
But now, her strivings, seen through the eyes of a scholar, appear as
the manifestations of human greatness. Even if she had left her home
in quest of such higher education as would have fitted her for a post
in some secular organization, she could not have done any better for
us than she did. Even to imagine her taking such a course of action is
quite meaningless.
Her sacrifices made it possible for her not only to give us a satisfactory
upbringing but also to demonstrate what the Islamic bent of mind— positive thinking and a realistic approach—is capable of achieving. My
brothers and I were greatly influenced by the example she set. In fact,
this was the greatest gift that she could have bestowed upon us. In
giving us this awareness of the virtues of Islam, she fulfilled the duties
of both father and mother.
I can still recall that after my father’s death, a maternal uncle used to
pay us frequent visits. A great expert in legal matters, he insisted that
my mother should file a suit to recover the land which had been willed
to her by her father but which relatives by marriage were unwilling to
relinquish. He assured her that all she had to do was to append her
signature to the legal documents relevant to
her claim on the land and that he would do
whatever else was required. He promised her
that she would soon have control of all the
land of which she was the rightful owner. He
continued to pay her visits over a long period
of time and went on in the same vein each
time, but my mother refused to allow herself
to be persuaded by him.
We studiously
ignored the injustice
of our immediate
environment and
endeavoured to
pursue a morally
correct course of
action in the broader
spectrum of the
outside world.
Being deprived of the property from our
father’s side to which we were legally entitled
did of course become a source of great
provocation, and we increasingly felt the
urge to fight for our rights. Ultimately, it was
through the intervention of others that we were given some tracts of
land, but this hardly improved our situation, for, human nature being
what it is, it was all the arid and unproductive land which fell to our lot.
This niggardly treatment had the effect of making us want to plunge
into the fray to fight with the other party, but my mother staunchly
adhered to her policy of patience, often admonishing us to exercise
greater self-control. On such occasions she would recite to us this line
of poetry:
Patience is the Price of Eternal Paradise.
Our family circumstances which, it appeared, could be improved only by
resorting to litigation, were certainly such as to lead us all into negative
thinking. Litigation meant a number of families all being drawn into the
quarrel, with the inevitable series of unpleasant confrontations. It could
even mean the loss of valuable lives, for such situations often bring out
the most baneful characteristics in all of us. Had our mother not chosen
to adopt the only attitude which could be considered positive under the circumstances, we might, at that early formative stage, have fallen
prey to unreasoning destructiveness. Each of us would have become
permanently tainted by hatred and the desire for revenge.
It was really her single-mindedness in remaining patient that altered
the entire course of our lives. She taught us that it would be wrong
to fight against those who deprived us of our rights, and inculcated
in us the belief that the only course for us to adopt was to improve
our lot in life by dint of sheer hard work. She encouraged us to turn
our eyes away from what had been denied us and, instead, to give
our full attention to that which we still enjoyed, namely, our God-given
existence. George Herbert spoke the truth
when he said, ‘One good mother is worth a
hundred schoolmasters’.
Undeniably, it is the
grace of God which
has saved me from
an ill-fated existence
and caused me to
become a medium
of expression of the
truth.
Today, my evaluation of this attitude is a
rational, conscious process, but in our youth,
our positive mental adaptation to negative
circumstances was, as it were, an unconscious
process stimulated by my mother’s training.
This capacity for detachment having become
a permanent trait in all of us, we were able
to steer clear of confrontations, and chose
instead a course of action which should be free
of disputes. We three brothers may all have followed different paths,
but our basic attitude remained unaltered. That is to say, we studiously
ignored the injustice of our immediate environment and endeavoured
to pursue a morally correct course of action in the broader spectrum
of the outside world. If we were deprived by man, we would seek from
God.
My elder brother went into business when he grew up, “emigrating”
to the town of Azamgarh in 1944. At the outset, he had a long, hard
struggle, for he never borrowed and never accepted credit. Only after
40 years of strenuous effort did he attain the position of Chairman of
the Light & Company Ltd., an Allahabad firm which produced electrical
goods. From being considered the least important member of our
very large family after father’s death he became its most respected
member. He even succeeded in having his share of the family lands
restored to him by having the property re-divided in a just manner. The
most noteworthy feature of this redistribution is that he caused it to
come about without once resorting to litigation.
My younger brother, who opted for scientific studies, received his
degree in engineering from the Banaras Hindu University. He later
entered the Department of Technical Education run by the Government
of Uttar Pradesh, from which he retired as Deputy Director. By virtue of
his hard work, faultless character and principled life, he commanded
the respect of his whole department.
As for myself, I was interested in religious education, having been
initially educated in an Arabic school. I later worked hard to learn the
English language and made a thorough study of whatever academic
literature available to me in English. Now, by the grace of God, I am
able to work in a positive and constructive manner, as I am sure the
readers of my works will confirm.
One special aspect of my work—the call to Muslims to rise above
negative thinking and become more positive in their approach—has
found an effective vehicle for my mission in the Al-Risala monthly, an
Urdu magazine which I started in 1976, and Spirit of Islam monthly
started in 1984 (under a different name). This
mission has, by the grace of God, assumed
the form of a powerful movement all over
the world. I frequently receive oral or written
comments from academic circles which
acknowledge that these magazines mark the
first Islamic movement in modern times which
has attempted to steer Muslims resolutely
away from negative activities and set their
feet on the path of positivism.
We must never
underestimate the
role of woman as
mother. It is perhaps
her greatest role in
human affairs.
I acknowledge all those who have been good
enough to encourage me; but the real credit for my achievements
must go by rights to that devoted woman called Zaibun Nisa. In this
material world of ours, if there is anyone who may be fittingly called the
initial founder of this modern, constructive movement, it is certainly
my mother. She had never heard of “Women’s Lib,” being very far
removed in space, time and culture from such activities, but it is worthy
of note that she needed none of the philosophizing of the women’s
liberationists to be able to perform what she regarded as her bounden
duty in the eyes of God. Whereas my brothers and I set about our tasks
in life in a reasoned, conscious manner, for her it was all a matter of
instinct, prayer and faith.
I know more than one of my own relatives who, having lost their
mother at an early age, became destructive in outlook. We must never underestimate the role of woman as mother. It is perhaps her greatest
role in human affairs. In Islamic history, there have been numerous
examples of the strong and decisive influence of mothers upon their
families. A notable example is Maryam Makani, mother of the Emperor
Akbar. When Akbar was harsh in his treatment of Shaikh Abdun Nabi,
a great religious scholar of his time, she convinced him of the error he
was making and persuaded him to stop what amounted to persecution.
I cannot but imagine that if I had been deprived of my mother in early
childhood, or if I had the kind of mother who kept urging me to consider
some people as foes and to fight them, my life would have taken an
entirely different, and downward, course. Undeniably, it is the grace of
God which has saved me from an ill-fated existence and caused me to
become a medium of expression of the truth. But in this world of cause
and effect, the human purveyor of God’s will was a lady, a mother, a
homemaker—one who was Islamic to her very fingertips.
NATURES LABORATORY
Emulate Nature to Realize God
NATURE may be likened to a laboratory as it shows abundant
examples of conversion. The sun is one such laboratory of
nature, where atomic reactions between elements get converted
into immense heat and light. Cows convert the grass they eat into milk.
Trees take in water, minerals and gases, and convert them into oxygen,
blossoms and fruits.
These instances of conversion are flawless and perfect. God requires
man to undergo the same process of conversion as the sun, the trees
and the cows. But there is one subtle difference: in other cases, this
conversion is an instinctive process, whereas in man it is a conscious
one. Conversion occurs on a material plane in all other things, whereas
in man it occurs on a spiritual plane.
We are mere observers of nature, but we
should do more than just observe. The
Creator of the universe requires us to see
His reflection in the mirror of His creation.
Facts may enter our minds as information,
but we should convert this information into
realization of God. When we are successful in
this world, we should attribute our success
exclusively to God. When we fail, we should,
through our failure, see how helpless man is.
When we have cause for complaint against
anyone, our inner mechanism should convert
resentment into forgiveness and pardon.
The Creator of the
universe requires us
to see His reflection
in the mirror of His
creation. Facts may
enter our minds as
information, but we
should convert this
information into
God-realization
A patch of land which converts earth into trees is a fertile one. On
the other hand, land which fails to do this is barren. So is the case
with man. Whoever is able to awaken his inner mechanism in such a
way that it begins to convert everyday experiences into transcendent
realizations is a true believer. One whose inner mechanism is unable
to do this is one who is yet to believe. The former can look forward to
Heaven when he comes before God, whereas the latter is doomed to
eternal perdition.
FROM THE EDITORIAL DIRECTOR
Prof. 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. Prof. 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.
PARADISE LIES AT THE FEET
OF THE MOTHER
The Prophet of Islam said, “Paradise lies at the feet of the mother.”
THE above Hadith is generally understood in a way that is totally
opposite to its actual meaning. It is taken as a Hadith which talks
about the high position accorded to a mother. This is not the
right approach.
In all its teachings, Islam places the onus on the individual to fulfil one's
duties, irrespective of what others do. The Prophet laid the foundation
of a duty-conscious society.
Another Hadith of the Prophet says:
A believer should be duty-conscious, and as far as his rights are
concerned, he should ask of them from God. (Sahih al-Bukhari)
Based on this principle, the Hadith about
Paradise lying at the feet of a mother is
addressed to the mother more than to the
children. It emphasizes the importance of the
role of a mother in the life of her children.
Children are constantly in the company of their
mother. In the initial period of their life, they
are watching her the most and following her
ways. They are exposed to her way of thinking
in their day-to-day life. As the children follow
the path she is treading, a mother should be
highly conscious of the path she walks on The path to Paradise is a path which is of hard work, learning, discipline,
positivity and virtue. Such understanding puts the entire weight on the
fact that a mother’s role in the grooming of a child towards a good life
is crucial. This Hadith is a serious call to mothers to put themselves on
the path to making themselves eligible personalities for God’s Paradise
as the children tend to follow them.
Prof. Farida Khanam
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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.
What is the mission of Islam?
The Islamic mission is the tazkiya (purification) of the individual. The
target is that every person should discover God, develop spiritually and
be devoid of malice in his heart.
Why is the spirit of Islam being lost in Muslims?
The degeneration that we see in present Muslims had been predicted
by the Prophet. According to a Hadith:
A time will come when nothing except the name of Islam will remain
[among Muslims] and nothing except the words of the Quran will
remain [among Muslims]. (Shuab al-Iman, al-Bayhaqi)
This is not surprising because every community undergoes
degeneration, and Muslims are no exception to this principle.
This degeneration does not set in in the first generation, but in the
generations that follow. This is why reformers are required to suggest
what work needs to be done to revive degenerated people. To regain
the spirit of Islam, we need to identify the right reformers from the
wrong ones.
How can we revive the Islamic spirit among Muslims?
Muslims should be able to revive the Islamic spirit by reading the
Quran in a language they can understand. During one of my travels,
I met a Muslim who used to carry a pocket Arabic Quran and used to
keep reading it as and when he got some time. Upon enquiry he told
me that he had been doing this for fourteen years. I asked him what he thought was the gist of the Quran. He said that he read the Quran
for receiving heavenly reward and not to derive meaning by studying it.
This is generally the case of those who read or recite the Quran.
The true spirit of Islam would be inculcated in Muslims if they read the
Quran so that they understand its meaning and follow its import.
Is there any reward for the mere recitation of the Quran?
The giving of reward is entirely upon God, but mere recitation of
the Quran is not the right way to seek reward. No Companion of the
Prophet believed in this concept. You must either understand Arabic or
read the Quran along with the translation so that you can understand
the Quran, follow its teachings and become deserving of rewards.
Time and again you emphasize the difference between Islam and
Muslims. Kindly give a simple understanding of this difference.
Islam is the name of an ideology of life given by the Quran. It means
‘to submit’. An adherent of Islam is expected to imbibe the tenets of
this ideology and lead life in accordance with its principles. The word
‘Muslim’ translates to ‘one who submits’.
However, given the freedom a person enjoys, one may sometimes
follow the principles of Islam and at other times may simply follow one’s
desires. Therefore, it must be understood that Islam and Muslims are
different. The actions of Muslims must be judged in the light of Islamic
teachings, but Islam must never be judged on the basis of actions of
Muslims.
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
Those who take protectors other than God can be compared to the
spider which builds itself a cobweb, but the frailest of all structures
is the house of the spider, if they but knew it. God surely knows what
they invoke besides Him. He is the Mighty, the Wise One. Such are the
comparisons We make for people, but only those understand them
who have knowledge. God has created the heavens and the earth for
a purpose; surely in this there is a sign for true believers. (
It is shown here that one who sees a spider’s web and learns a lesson
about reality from it is a learned person in the true sense. This clearly
demonstrates who are the truly learned in the eyes of God. They are
not those who have become expert in bookish discourses, but, rather,
individuals who are capable of imbibing the sound advice conveyed
through God’s signs scattered throughout His world and whose minds
are capable of magnifying small events into great lessons. When this
learning reaches the final stage of ma‘rifah or ‘knowledge with intense
realization of God,’ then it is called by its other name: faith or iman.
Recite what has been revealed to you of the book, and pray regularly.
Surely prayer restrains one from indecency and evil, and remembrance
of God is greater. God has knowledge of all your actions. (
‘Recite what has been revealed to you of the book’, here means ‘the
propagation of the revelation’ i.e. reciting the Quran before people and
making them aware of the will of God. This work of propagation is a
task calling for great patience. To perform this work well, one has to be
the well-wisher of one’s opponents. One has to ignore their excesses.
One has to look at one’s addressees as one’s invitees, even if they are
rivals and opponents.
Just as prayer restrains a man from evil in everyday life, similarly, it
saves a missionary from unmissionary-like behaviour. Only that person
can become preacher of God’s message whose heart is full of God’s
remembrance and who bows down before God in all sincerity.
Prayer, or salaat, restrains the human being from committing evil. If
a man bows down or prostrates himself (performs ruku‘ and sajdah)
before God in all earnestness, he develops a sense of responsibility
and humility. The character which forms in a man as a result of this
makes him do that which he should do and desist from that which he
should not do.
When a man attains perfect knowledge through intense realization of
God, or ma‘rifah, the result is that the thought of God permeates his very
existence. This is what is meant by remembrance of God (dhikr). This
spring of God’s remembrance, or dhikr, wells up and flows through his
body and soul. Reaching this height of spirituality, man begins uttering
noble words in praise of God, and this is undoubtedly the highest form
of prayer or worship.
ACCEPT DEATH AS A TEST
No Accident
THE Quran reminds us: “Every human being is bound to taste
death.” (
brought to life by God’s decision. Likewise, death, too, happens
because God wills it so.
Unlike what many people believe, death is not an accident. Rather, it is
a test. If you think of death as an accident, it leads you to be miserable.
On the other hand, if you accept death as a test, you can be fired with a
new determination. You will think to yourself,
“Till now, I was being tested through life. Now
my examination will happen through death.
My success in this lies in my seeing it as an
examination, and I should do my best to do
well in this examination.”
We need to be
realistic on the
question of death.
We need to accept
death as an
undeniable fact. We
need to take death
as a means to learn
appropriate lessons,
not as something
to regret or mourn
about.
None of us die at the wrong time, at a time
we were not meant to. Everyone who is born
into this world has been born in order to go
through an examination. For each of us, a
certain period of time has been decreed for
this examination. Once this period is over, the
angel of death arrives to take our souls and
convey us to the world of the Hereafter.
We need to be realistic—to face the reality
as it is—on the question of death. We need to accept death as an
undeniable fact. We need to take death as a means to learn appropriate
lessons, not as something to regret or mourn about.
The Prophet said that death demolishes all desires (Musnad Ahmad).
This means if someone has understood the reality of death, he will
become exceedingly serious. He makes the world to come after death
his goal, instead of this world. His life becomes entirely focused on the
Hereafter.
FROM MAULANAS DESK
Maulana Wahiduddin Khan, born in 1925, in Azamgarh, Uttar Pradesh, is an Islamic spiritual scholar who is well-versed in both classical Islamic learning and modern disciplines. The mission of his life has been the establishment of worldwide peace. He has received the Padma Bhushan, the Demiurgus Peace International Award and Sayyidina Imam Al Hassan Peace award for promoting peace in Muslim societies. He has been called ’Islam’s spiritual ambassador to the world’ and is recognized as one of its most influential Muslims . His books have been translated into sixteen languages and are part of university curricula in six countries. He is the founder of the Centre for Peace and Spirituality based in New Delhi.
THE GREATEST GIFT
AN online American magazine, International Policy Digest, in its
November 2019 post, labelled India as the ‘Suicide Capital of
Asia’. This was in response to a WHO report which stated that
India had the highest suicide rate in the South Asian region in 2016.
This alarming report indicates a dismal state of mental stress and
despair around us. Be it the suicide of Café Coffee Day founder,
VG Siddhartha or the recent suicide of the television actor Kushal
Punjabi, these increasing incidents point to an underlying issue, which
needs immediate attention and redressal.
The journey of man’s life begins on a high note, but soon he finds
himself amidst adversities that test his hope quotient. As these
tribulations and challenges intensify, man tends to lose his positive
frame of mind and gets entangled in a downward spiral of misery. In
some extreme cases, this may lead to suicide. A WHO report published
in 2018 confirms that ‘globally, more than 300 million people of all ages
suffer from depression’.
The question to ask is: How can one remain positive amidst the ordeals
of life and cope with the resulting stress? The answer is simple. We
need to learn to decondition our mind and to view life as an experiential
opportunity where both success and failure are transient means to
enhance our development potential.
This process of learning does not mean that man will be able to avail all
the opportunities to the fullest. He may avail some and forego others.
A wise man is one who can learn to live with what is possible, instead
of living with the stress of seeking what is not possible.
A wise man is one
who can learn to live
with what is possible,
instead of living with
the stress of seeking
what is not possible.
A person who wants to put an end to his life
does so assuming that his life is worthless.
His myopic vision does not allow him to see
the opportunities that are available around
him. In fact, there have been cases where
saved suicide victims ended up becoming
extraordinary achievers. There was one such
example where a person consumed poison
and tried to kill himself because he was
under great financial burden. Fortunately,
the neighbours got to know and medical aid
arrived just in time and saved him. The shock of almost losing his life
transformed him into a completely different person. He strove with all
his might and developed a refreshing enthusiasm for life. He later went
on to establish a successful business enterprise.
The lesson is that if initially man meets with failure, he must not
lose hope. Instead, he should look at this as an experience. Later, as
opportunities open up, these very experiences will help him realize his
potential. The only precondition being that he should remain positive.
One who lives with the remorse of lost opportunities will miss the
opportunity to avail new prospects. It is a vicious cycle.
In the nine decades of my life I have met with various moments of
despair and crisis. The one thing that has held me afloat through all of
this is the belief that life is precious; it is not to be squandered away.
Let this understanding mark a fresh start for us to look at life as the
greatest opportunity offered to us. Let us avail it to the fullest and
make it truly count!
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 Eighth
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 )
