RAMADAN AND PROPHETHOOD
A Veritable Proof
The month of Ramadan is one of fasting in Islam. In its injunctions for
this month, the Quran has this to say:
O believers, fasting has been prescribed for you, just as it
was prescribed for those before you, so that you may guard
yourselves against evil. (
In modern times, all the religions of the world have been subjected to
a thorough study. This study shows that no major or minor religion
of the world is without the concept of fasting, of one type or another.
A western sociologist has observed: ‘It would be difficult to name any
religious system of any description in which it is wholly unrecognized.’
However, in the Arab tribes of ancient times, there existed no practice
of fasting. Philip Hitti, author of History of the Arabs writes:
We have no evidence of any practice of
fasting in pre-Islamic pagan Arabia.
In modern times,
all the religions
of the world have
been subjected to
a thorough study.
This study shows
no major or minor
religion of the
world is without the
concept of fasting, of
one type or another.
In view of this research, we learn that the
pronouncements of the Quran on fasting
are more than just an expression of religious
obligation: they also carry the proof of
prophethood. Fourteen hundred years
ago, prior to the age of communication and
information, it was not generally known that
the practice of fasting was to be found, in one
form or the other, in all the religions of the
world. This serves as a proof that the Prophet
was a messenger of God, since none but God
could tell him of this reality, till then existing
only outside his society.
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
SPIRITUAL LIVING
THE majority of anti-human activities in society result from the
clash between people over material interest. But if, by obeying
one’s spiritual proclivities, one can go beyond such interests,
the result is entirely positive. One who does so will become a healthy
member of society, and a society which is largely composed of such
members is bound to emerge as a peaceful society.
Spirituality is a culture of nature, a demonstration of which is given to
us by nature in a variety of ways. Take the example of a rose plant. The
rose plant is a combination of two quite opposite elements: flowers
and thorns. Both flowers and thorns live together on the stem of a
rose plant, but there is no clash between the two. It is this feature that
makes the rose plant a very beautiful and thought-provoking thing to
behold, in that it is symbolic of how we should live in society without
there being any friction between disparate elements.
There is spirituality of a purely internal nature, and then there is
spirituality which reaches out to others. Spirituality of the internal kind
makes one a good human being, while ‘applied’ spirituality ensures
harmonious interaction between the individuals, which society is made
of. If society is a tree, the spiritual person is its flower.
Spirituality of
the internal kind
makes one a good
human being, while
‘applied’ spirituality
ensures harmonious
interaction between
the individuals, which
society is made of
Spirituality makes the individual a true human
being. But this does not suffice. A person’s
spirituality must impinge on his environment.
His elevated spiritual values must become
evident in his dealings with others, and he
must take the course of peaceful adjustment
when a clash is imminent. At all events, he
must clearly demonstrate his capacity to
turn negative experiences into positive ones.
Positive people are spiritual gardeners, who,
in their conduct towards others, turn society
into a spiritual garden. ‘Applied’ spirituality
means bringing into play a multiplicity of
spiritual values. This is beneficial to both the spiritual person and their
neighbour. It makes them a happy individual and ensures that their
environs will remain free of societal problems.
Simple Living Brings Positive Results
He who believes in simple living creates problems neither for himself
nor for others, and one who engages in high thinking becomes a truly
selfless person.
Spirituality has two facets: internal and external. The internal facet is
positive thinking. The external facet is living in peace. Spirituality is in
no way a kind of ecstasy, as is often believed. Indeed, it is a non-material
culture, which means giving more importance to values which are nonmaterial rather than material. In essence, it promotes the philosophy
of simple living and high thinking—the moral mainstay of humanity.
Mind Science
Spirituality is a science, a science of the mind. It is the greatest
source of positive thinking, positive taste, positive habits and positive
behaviour. A positive person is a blessing for his home, for society and
for his country. In secular terms, spirituality is positive thinking, and in
religious terms, it is divine discipline.
FORMULA FOR COEXISTENCE
Avoidance and Patience
LIFE is a series of different kinds of experiences, both good and
bad. We are overjoyed when we have a good experience, but how
do we respond when we face some bad experiences? The Quran
gives us a very simple answer: Avoid any unpleasantness by remaining
noncommittal. This principle is set forth in the chapter ‘Al-Muzzammil’
(The Wrapped One) of the Quran. When the Prophet of Islam started
his mission in Makkah in 610 CE, the situation was highly unfavourable.
Often he faced unwanted situations, and at that juncture this verse was
revealed in the Quran: Bear patiently with what they say, and ignore them
politely (
it demonstrates great wisdom. When you keep your patience, you are
saving your time and energy. Being patient in a difficult situation means
that if you sense that the other party is not in a responsive mood,
you should adopt the principle of avoidance,
give them a polite reply and then proceed
with your own affairs. It is only if you see that
the other party is listening to you in earnest
that you should present your point of view to
them. This principle is very important in social
life.
Trying to establish
uniformity is like
trying to make the
impossible possible.
In such a situation,
adopting the above
formula, ‘Live and
let live’, which is
based on a practical
principle, is the only
sensible solution.
Society is a combination of different kinds
of people and the way we live our lives in
society is very often determined not by our
own choices but by the will of others. If you
try to convince all the members of society
of your wish to prevail, you will seldom
succeed. Therefore, practise the art of doing
what is possible and leaving aside what is impossible. This is a sign
of maturity. The mature person remains even-tempered in situations
which are impossible for him to change. If it is possible to bring about
a change in the situation, then try to do so, but when change is not
possible, simply adopt the formula of adjustment. You should live by
your own principles and let other people live by their principles. This is
maturity; this is adjustment; this is the positive way of life. This formula
is important not only in the wider society but also within one’s family.
In the domestic sphere, there are always occasions when you feel that
you cannot convince other family members of the rectitude of your views. That is when you should follow this
formula: for you, your way of thinking, and for
me, mine.
Difference is a part of life, everyone has a
different mindset, everyone sees things from
a different angle, and everyone has different
tastes.
Practise the art
of doing what is
possible and leaving
aside what is
impossible. This is a
sign of maturity.
It is impossible to bring about uniformity
among people. Trying to establish uniformity
is like trying to make the impossible possible.
In such a situation, adopting the formula, ‘Live and let live’, which is
based on a practical principle, is the only sensible solution. When the
Quran advises, ‘Ignore them politely’ means deal with them in a positive
manner. If the questions put to you are of a contentious nature, respond
to them in an indirect way or simply change the subject. To change the
subject is also a polite way of answering. This kind of answer shows
maturity and a disciplined mind. Moreover, it is the sign of a strong
personality.
ESSENCE OF ISLAM
Discover God through His Signs
EVERYTHING in the universe—the sun, the moon, the stars—have
all completely subjugated themselves to God’s will; they cannot
make the slightest deviation from the path that God has ordained
for them. Similarly, all other elements in nature function in obedience
to the laws of nature laid down for them by the Creator. The entire
universe has surrendered to God, the Lord of the Universe.
But there is a difference between the status of man and that of the
physical world. The physical world has been given no option but to
submit to God, whereas man has been given free will, so that he may
opt for either good or bad ways. To this end he has been given a thinking
faculty, and a conscience with which to make moral judgements for
himself. He has the ability to accept and follow certain principles in life
or refuse to do so. He is not bound by fixed laws like all other created
beings. He has been given freedom of thought, option and action.
It is through this freedom of choice that man is being tested. But after
being given a thinking faculty, a conscience and an ability to judge
between good and bad, man was not just left to his own resources. God
did not leave man in a world where there was no way to find the Truth.
Divine provision for him went much further. To see how God gave His
guidelines to humankind, we have to go right back to the beginning of
creation. God created Adam, the first man—whom He had made not
just an ordinary mortal but also a prophet—and taught him everything
that He wanted from man, so that human beings would not be left
without proper direction or guidance. From time to time thereafter,
God sent prophets to the world—the last of these being the Prophet
Muhammad—so that human beings, who tended to stray, could be
recalled to the path of virtue.
Belief in God
“Islam” is an Arabic word which means “submission, surrender and
obedience to God.”
Suppose we placed a pebble on a potter’s wheel, and then spin the
wheel around very fast. The pebble would, of course, fly off, even
though a potter’s wheel can hardly reach a speed of 25 miles an hour.
Now, just reflect for a moment on the fact that the Earth we live on is
also revolving, but at a much faster rate than the potter’s wheel. Yet
we do not fly off. The Earth spins continuously on its axis at a speed of 1000 miles an hour—much faster than the average passenger plane—
yet we move around on its surface, and live our daily lives without
any fear of being thrown off like the pebble from the potter’s wheel.
What a miracle this is! The explanation scientists give us is that the
Earth pulls us with great force from underneath, while the pressure of
the atmosphere from above pushes us firmly to the ground. A force
attracting us from below, and a five hundred mile thick blanket of air
enveloping us from above are miracles enough in themselves, and to
say that they explain our not flying off into space is to lend even greater
credence to the miraculous nature of our entire world.
Everything in this world is, in fact, a miracle.
Just think what happens when we put tiny
seeds into the ground. The soil in which they
are planted is uniform in constitution, but they
bring forth a vast array of plants—radishes,
carrots, turnips, guavas, mangoes, mustard
plants—everything from the humblest blade
of grass to the mightiest oak! Each plant has
its distinct appearance, taste and fragrance,
and, according to its species, gives certain
benefits to humankind.
God did not just
leave man in a world
where there was no
way to find the truth.
Divine provision
for him went much
further than that.
God created Adam,
the first man—whom
He had made not just
an ordinary mortal
but also a prophet—
and taught him
everything that He
wanted from man.
On all sides of us a whole world of miraculous
diversity and proportions stretches out
before our eyes. Moreover, at every instant,
a great variety of life forms are continually
coming into existence, quite unaided by man.
Yet, if all of the human beings in this world
were to come together, they would not be
able to create even one tiny grain of sand!
This amounts to a miracle of such amazing proportions that words fail
us when we have to describe it. When we try to do so, we only degrade
it, for we are unable to do justice to it with mere human words. All we
can do is look on in wonder, and ask ourselves: “Besides God, who
could have made manifest such a miracle?”
Miracles All Around Us
Everything in this world is made up of atoms. In its final analysis,
every object is a collection of these tiny particles. Yet, by some strange
miracle, when these atoms come together in certain proportions,
they form the dazzling globe of the sun, and when the same atoms
accumulate elsewhere in different proportions, they flow in a cascade as a river, in yet other places, they take the form of subtle breezes or
are fashioned into fertile soil. All these things may be made up of the
same atoms, but the nature and properties of each separate object are
widely different.
This miraculous world provides man with
endless resources which he can put to good
use if he learns how to tap them. Massive
supplies of whatever he needs in life are
constantly being accumulated, and man
himself has to do very little in order to avail
of them. Take, for instance, the food that he
eats. He has but to stretch out his hand for the
valuable nourishment which, as part of the
order of the cosmos, has been made available
to him. Once he has it in his possession, all
he has to move are his hands and his jaws so
that the food can reach his stomach. Then,
without any further effort on his part, the
food is absorbed by the body and is turned
into flesh, blood, bones, nails, hair and other
parts of the human body.
With the minimum
of effort, he has
his clothes, houses,
furniture, machines,
vehicles and all the
other components
and accessories of
his civilization. Are
such occurrences not
sufficient to prove
that there is indeed a
Maker and a Master
of this world?
Where food keeps the human body going, petroleum, another great
earthly phenomenon, keeps his activities going. All man has to do is
to extract it from the ground, refine it, put it into his machines and,
astonishingly, this liquid fuel keeps the entire mechanism of his
civilization running smoothly. Countless resources of this type have
been created in this world, and there is enough of everything here to
meet man’s needs. Man’s part in bringing these things into being, or
in changing them into some useful form, is a relatively small one. And
so, with the minimum of effort, he has his clothes, houses, furniture,
machines, vehicles and all the other components and accessories of his
civilization. Are such occurrences not sufficient to prove that there is
indeed a Maker and a Master of this world?
The Earth rotates unceasingly in two ways—on its own axis, and in orbit
around the sun. But it does not create any noise in the process. A tree
goes to work in the way of a great factory, but it does not emit any
smoke. Daily, innumerable creatures are dying in the sea, but they do
not pollute the water. The universe has been running in accordance
with the Divine order for billions of years without ever having to
reorganize itself, for everything about the way it is organized is perfect.
There are countless stars and planets moving around in space. They keep to the same speed, never lagging behind, and never exceeding
their set pace. All these are miracles of the highest order. They are far
more wonderful than anything that man can create, and they happen
every instant in this world of ours. What further proof do we need that
the power of a Great God lies behind this world?
Signs of God
One who has found God has found everything. After the discovery of
God, no further discovery remains to be made. God, for him, becomes a
treasure which he cherishes, and it is to Him then that he has recourse
for all his worldly and eternal needs.
When we look at the different life forms, we witness an astonishing
spectacle. Certain material objects come together in one body, and
there comes into being a creature like a fish swimming through water,
or a bird soaring in the skies. Of the great variety of creatures which
abound on Earth, the one of greatest interest to us is Man. In ways that
are a mystery to us, he is moulded into a wellproportioned form. The bones within him
take on the meaningful shape of a skeleton,
which is covered with flesh and sealed in by
a layer of skin, out of which sprout hair and
nails. Blood courses through channels within
this frame. All of this adds up to a human
being who walks about, who holds things in
his hands, who hears, smells, tastes, who has
a mind which remembers things, accumulates
information, analyzes it and then expresses it
in speech and in writing.
One who has found
God has found
everything. After the
discovery of God,
no further discovery
remains to be
made. God, for him,
becomes a treasure
which he cherishes,
and it is to Him then
that he has recourse
for all his worldly and
eternal needs.
The formation of such an amazing being
from inert matter is more than a miracle.
The particles of which a man is composed
are the same as that of earth and stone. But
have we ever heard a piece of earth talking, or
seen a piece of stone walking around? The word ‘miraculous’ is barely
adequate to describe the capabilities of man. But what else is there
to this walking, talking, thinking, feeling man which distinguishes him
from earth and stone? This factor—life—is still a mystery to us. There
must indeed be a superior Being who has imbued inert matter with this
quality, thus accomplishing a unique feat of creation.
Man has only to think of the nature of his own being to understand
the nature of God. The self, the ego in man, has an individuality of its
own, which is quite distinct from that of others of his kind living here
on this Earth. The ego in man is absolutely sure of its own existence. It
is the part of man which thinks, feels, forms opinions, has intentions
and puts them into practice. It also decides for itself which course of
action to adopt. Every human being is thus a
separate personality with a will and power of
his own. Since our experience of such a being
is an everyday matter, what is astonishing
about the existence of God, who also is a
being wielding personal power, although on
a scale far greater than ourselves? Believing
in God is a very similar mental process to
believing in one’s own self.
People demand
some miraculous
proof before they
will believe in the
truth of God and His
message. But what
further proof do they
require when they
have the miracle
of the whole of the
universe which has
been functioning
perfectly for millions
of years on the
vastest of scales?
People demand some miraculous proof
before they will believe in the truth of God
and His message. But what further proof do
they require when they have the miracle of
the whole of the universe which has been
functioning perfectly for millions of years on
the greatest of scales? If the doubter is not
prepared to accept such a great miracle, then
how is he going to shed his doubts when he
sees lesser miracles? In truth, man has been provided with everything
that he needs to enable him to believe in God, and then to place himself
at His service. If in spite of this he does not believe in God, and fails
to acknowledge God’s power and perfection, it is he himself and not
anyone else who is to blame.
Discovery of God
God’s world is a collection of atoms. In its elemental form, it all consists
of one and the same type of inert matter; but God has moulded this
matter into countless diverse forms: light, heat, greenery, flowing water
and so on. He has also invested lifeless matter with the properties of
colour, taste and smell; and everywhere, He has set things in motion,
having carefully controlled this motion by gravity. Discovering the God
who has made such a world is much more than just acquiring a dry
creed. It means filling one’s heart and soul with the radiant glow of
Divine light and opening one’s mind to incredible beauty and delicacy.
When we eat delicious fruits, this gives us a great sense of enjoyment.
When we hear beautiful music, we are entranced by it. When a child
is born to a couple, their joy knows no bounds. Then what of our
experience of God, who is the source of all beauty, joy and virtue? On
discovering Him, can one remain unmoved? This is something which is
hardly imaginable, for such a sublime experience—like coming close to
a source of dazzling radiance—must surely leave its mark on one.
Having endowed all things with their unique qualities, God Himself
must have qualities that His discoverers may savour. To discover Him,
therefore, is to experience Him like a fragrance in the nostrils, a taste
which excites the palate; a texture which is a joy to caress; a melody
which touches the heart. To come close to Him is to live in an everlasting
garden of brilliant colours and delicate fragrances. It is to hear music
so enchanting that one wishes it would last forever.
The Creator of all light, God Himself is the most resplendent of all
beings. He is the light of the Heavens and of the Earth, shedding His
radiance on all who discover Him. His is the greatest treasure-house
of true wisdom. He is the greatest repository of true strength. His
discoverers are so fortified by His strength and so enlightened by His
wisdom that no flood or hurricane can carry them away. They cannot,
once having known Him, do other than evolve into superior human
beings.
WATER AS SPIRITUAL NOURISHMENT
Respect Nature
WATER is a great boon for life. And the greater the boon,
the greater the conservation required. Without water life
could not exist on Earth. Without water, there could be no
development of a civilization. In the absence of water, the Earth would
become barren like other planets in the solar system and beyond. It is
this reality towards which the Quran points the reader when it asks:
‘Have you considered if your water were to sink into the ground, who could
then bring you flowing water?’ (
The importance of water cannot be overstated. Up to 60 per cent of
the body of an adult human comprises of water. The Quran says that
God has made every living thing out of water (
during the Mughal rule in India. A line from
one of his poems is: Rahiman pani rakhiyo bin
pani sab soon—O Rahim, preserve water, as
without water there is nothing!
Water is a symbol of
the virtues of peace,
tolerance and the
giving spirit, traits
that human beings
need to develop. If
a spiritual culture is
fostered in human
society, its every
member will take
great care to not
waste water.
It is a fact that water is a great bounty
bestowed by the Creator on us. If we look at
it in this perspective, we realize what a great
source of spirituality water is, as it reminds
us of the merciful Creator. This important
natural resource evokes the spirit of gratitude.
Human life is so very dependent on water that
our reliance on it repeatedly brings to mind
the Creator. According to Islam, the quality
most desired in a person is his willingness
to acknowledge the Creator. If a person truly
discovers the value of water, he will see it as a source of spiritual
nourishment. Water is a symbol of the virtues of peace, tolerance and
the giving spirit, traits that human beings need to develop. If a spiritual
culture is fostered in human society, its every member will take great
care to not waste water. Such people will make sustainable use of this
precious resource. The realization of the importance of water will tell
one how to manage water properly. The Prophet of Islam laid great
emphasis on conserving water. He once observed someone using
water extravagantly and advised him to be very cautious in its use. The
person in question asked if we needed to be meticulous even while
using water. The Prophet replied: “Yes, do not waste water, even if you are on the banks of a flowing river.” There are many verses in the
Quran that make such references to water. When studied in the light of
modern scientific data, one will realize that the oceans on Earth are not
only reservoirs of water, but also oceans of spirituality.
Water is made by the coming together of two gases: hydrogen and
oxygen. Two elements which are individually gaseous in nature,
combine to produce liquid water. Nature has gathered this water in the
seas and the oceans. At least 3.5 per cent of this seawater consists of
salt, which acts as a preservative. Because of its salty taste, we cannot
drink it or otherwise make use of it. But by the workings of the laws of
nature, the water in the oceans and seas rises up into the atmosphere
as water vapour, being separated in this way from the salt content. This
water vapour then collects together to form clouds, which bring rain.
Rainwater is fresh water that we can put to use for our various daily
needs. This entire process, known as the hydrological cycle, takes place
on a global scale. If one were to ponder over this phenomenon, one
would become extremely thankful to God.
Spirituality is only another name for this thankfulness. This spirit
becomes a disincentive to squandering the crucial blessing of water.
A person who is truly grateful to God for the blessing of water will ask
himself: ‘If I cannot create water, how can I waste it?’
THE CONSCIOUS AND UNCONSCIOUS MIND
A Divine Arrangement
THE human mind is divided into two parts: the conscious and
the unconscious. These are an integral part of every individual
mind. The conscious mind is that part of the mind which deals
with everything that is within the realm of our awareness, whereas the
unconscious mind deals with all those thoughts which the individual is
unaware of but nevertheless influence his behaviour.
The human body is a highly complex organism. In it, there are numerous
functions at play at all times, such as seeing, hearing, digestion,
respiration and different kinds of movements. Almost all these functions
are governed by the unconscious mind. Little
effort is required on the part of the conscious
mind for all these bodily activities to function
smoothly.
Truth is the reality of
life. We must try to
know the secret of
life, the purpose, the
real goal of life, to
know what is right or
wrong, what is good
for the individual
and what is good for
society.
The conscious mind, with its unlimited
capacity for thinking and analyzing facts,
is an exceptionally important part of our
personality. But if, according to the Divine plan
of creation, so much is placed in the charge of
the unconscious mind, what is the role of the
conscious mind? The conscious mind is free
to involve itself largely in the great quest for
truth, which should be the prime goal of every
human being.
Truth is the reality of life. We must try to know the secret of life, the
purpose of life, the real goal of life, to know what is right and what is
not, what is good for the individual and what is good for society.
The answers to these questions are not written on a mountainside. It is
our duty to discover all these things in order to gain knowledge of the
truth. Since to know truth is so important, the Creator has consigned
our bodily affairs to the unconscious mind. Now, a person, or his
conscious mind, is completely free to discover these truths of life.
Often, people live in a state of frustration. Tension and stress are the
greatest psychological diseases in our world. The reason lies in people’s
failure to find the truth.
Everyone is a seeker by nature, but everyone lives his life without
knowing its real purpose. As a result of the ensuing sense of aimlessness,
people live in a state of confusion, full of contradictions. They yearn
to find something, without knowing what it is. A tension-free mind is
one that can function positively despite contrariety. People work, but
find no job satisfaction. They earn money but experience no inner
satisfaction. They live by the formula ‘Enjoy life’, but they don’t know
what real enjoyment is! It is a paradoxical situation. Everyone is living
in this state of self-contradiction.
This is a self-created problem. When the Creator has given you a mind
and made you free to use it, you should make use of this opportunity.
Activate your thinking capacity. Discover reality. Read what is hidden
in nature in an unwritten form. This is the only way to extract yourself
from this psychological chaos.
The consciousness of truth is interwoven in your nature; it is very
easy, therefore, to discover the Truth. The only condition is to shun
distraction, to follow the well-known principle of simple living and high
thinking. If you want to save yourself from going astray, activate your
thinking faculty. Think, think and think! You will surely reach the gates
of Truth.
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!
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 DOHA PACT
FEBRUARY 29, 2020 witnessed a breakthrough event. After a war that
did not seem to end, the US finally decided to leave Afghanistan.
In a landmark peace deal known as the Doha Pact, the US and
NATO forces agreed to withdraw their military from Afghanistan in
military intervention in Afghanistan lasted for about 19 years. The US
invaded Afghanistan weeks after the 2001 attacks on the World Trade
Centre. More than 2400 US troops and more than 150,000 Afghans
have been killed in this conflict. In the process, the US spent about two
trillion dollars, almost 1000 times more than Afghanistan’s GDP.
The present-day so-called Islamic terrorism is the result of an ideology.
An ideology can only be countered with another ideology.
Muslim militancy has arisen from a political interpretation of Islam.
The need now is to present Islam as it is, without the interpolation
or interpretation of later thinkers. In the wake of the rise and spread
of Communism, the US countered it by presenting the ideology of
Capitalism. The market was flooded with anti-communist literature.
This approach proved successful in the long run. Now, Communism in
a very distorted form is restricted to just a handful of countries. The
challenge of Muslim militancy should also have been faced with an
ideology of peace. The US, confident over its great military prowess,
entered Afghanistan, only to suffer loss after loss.
The Doha Pact is a reiteration that the age of war is long gone. Even
if you are a superpower, you cannot endure the use of violence as
a strategy. With the advent of modern-day, advanced and lethal
equipment of warfare, war has become destructive for all sides. In the
words of Jake Fulton, “There are no winners of war, only survivors.” The
Doha Pact is one of the most important events
of recent times. It is a glaring example that
shows that violence as a means to achieve
an end is counterproductive. No one, not
even a superpower, can afford war. The only
way to resolve conflict is through peaceful
negotiations. The strategy of peace is the
only viable formula for conflict-resolution in
this world. A US citizen working for wounded
veterans put it aptly, “Peace in any way, shape
or form is a good thing.” (The Times of India,
March 1, 2020)
The peace-loving
person first thinks
and then acts. The
violent person first
acts and then thinks.
There is hope in
peaceful action
from start to finish.
In violent action,
however, there are
false hopes to begin
with, which are
soon followed by
frustration.
Peace is the result of planned action, while
violence is purely an aggressive response to
any kind of provocation. The peace-loving
person first thinks and then acts. The violent
person first acts and then thinks. There is hope
in peaceful action from start to finish. In violent action, however, there
are false hopes to begin with, which are soon followed by frustration.
Islam is a religion of nature. It advocates peace at all times. The Quran
says, “reconciliation is best” (
‘best’? It is because a situation of conflict halts constructive activity.
The benefit of agreeing to reconciliation is that one is thereby spared
the need to waste one’s time, strength and resources on useless
confrontation, so that one can focus on constructive efforts instead.
A course of action that is opposed to reconciliation is always and
inevitably a course leading to destruction. The Prophet of Islam is
reported to have said, “God is gentle and He loves gentleness. He
rewards for gentleness what is not granted for harshness and He does
not reward anything else like it.” (Sahih Muslim). God loves kindness and gentleness in all matters, so we should manifest these qualities
even when we face abuse and cruelty.
It is now better late than never for both parties concerned, especially
for Afghanistan. Afghanistan should now utilize this period of respite to
rebuild their war-torn and ravaged nation.
Maulana Wahiduddin Khan
This email address is being protected from spambots. You need JavaScript enabled to view it.
Follow Maulana at http://www.speakingtree.in (The Times of India)
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.
RAMADAN: A MONTH OF
RIGOROUS TRAINING
THE Prophet Muhammad called the month of Ramadan a month
of patience. The Quran states that fasting during this month has
been prescribed so that man may become God-fearing. These
two qualities are required of us every month of the year. Why is it that
they have been so particularly mentioned in connection with the month
of Ramadan?
The reason for this is Ramadan is the special period of the year during
which these qualities are to be cultivated. Of course, the exercise of
patience and piety is required of every believer every day of the year
and every year of his life. These are principles to which he must at all
times adhere. But in this one particular month, special stress has been
laid on this so that these two attributes become an integral part of
one’s character. This is done by laying down a certain discipline, so that
much as people may want to do something, they will then refrain from
doing it if it is an action displeasing to God. If they wish to eat or drink
something, no matter how strong their desires, they will not do so if
Divine law prohibits it. They will follow the will of God irrespective of the
circumstances and regardless of any difficulties they may encounter in
the process. Even if it means leaving behind, or abstaining from, that
which they hold most dear, they will not abandon the way of God.
Ramadan is a kind
of “crash course”
aimed at inculcating
in people a truly
religious spirit and
making them
conscious of their
responsibilities to
God.
Ramadan is a kind of “crash course” aimed at inculcating in people a
truly religious spirit and making them conscious of their responsibilities
to God. For one month in the year, people spend all of their time in worship. All of their days and nights are spent
in prayer and fasting. In this way, people are
trained to perform every action in the divinely
appointed way. Their waking and sleeping,
their eating and their abstinence, their actions
and their inactions; all must be in accordance
with the commands of God. This is how a true
servant of God should behave, not just on
special occasions, but every day of the year.
For one month, certain habits are enforced as
part of a certain discipline, so that for the rest
of the year, the person will have no difficulty
in exercising the same control over all of their
actions.
Thoroughly imbued with the qualities of patience and piety during the
month of Ramadan, one is able to maintain the same high standard of
conduct through the rest of the year.
Fasting awakens in
man the feeling of
gratefulness. It also
serves as a method to
increase the efficacy of
worship.
POLITICAL SOVEREIGNTY
Not a True Goal
POLITICAL power is not the goal of Islam. However, God does grant
political power to people as a means by which human beings are
tested. Just as they are tested when bestowed with wealth. With
the same objective, political authority is granted to every nation one
after another according to God’s wisdom. This passing on of power
from one nation or group to another is intended so that God might
observe how people conduct themselves when they attain political
power. (
This political dominance, according to the Quran, is granted only by
God. He bestows it upon whoever He wishes, and withholds it from
whoever He wishes. The Quran says:
Say, ‘Lord, sovereign of all sovereignty. You
bestow sovereignty on whom You will and
take it away from whom You please; You exalt
whoever You will and abase whoever You will.
All that is good lies in Your hands. You have
the power to will anything.’ (
The political
dominance,
according to the
Quran, is granted
only by God. He
bestows it upon
whoever He wishes,
and withholds it from
whoever He wishes.
Accumulation of wealth is not the purpose of
life. Similarly, attaining political supremacy is
not the goal of the Islamic message. It is against
the Divine plan that a community should
make attainment of political dominance its
sole purpose and then strive to realize this
objective.
As far as the believers are concerned, political dominance is something
which has been promised to them. It is not something that believers
should set as their goal. In other words, it would not be right for
the believers to start a movement aimed directly at the acquisition
of political authority. What they must endeavour to do instead is to
cultivate within themselves strong consciousness of Islamic faith and
fulfil all practical obligations of faith pertaining to themselves. Those
who do so are promised by God thus:
God has promised to those among you who believe and do good
works that He will surely grant them power in the land as He
granted to those who were before them; and that He will surely
establish for them their religion which He has chosen for them. He will cause their state of fear to be replaced by a sense of
security. Let them worship Me and associate no other with Me.
Whoever still chooses to deny the truth is truly rebellious. (
Political dominance or an ideal and righteous socio-political system
is not something that will materialize out of thin air. In this world,
righteous individuals are always needed to establish a righteous
system. In the absence of righteous people, a righteous government
cannot be established. This is exactly according to rule of action and
consequence. Aiming for a harvest of fruits,
one must pass through the rigorous stage
of planting seeds. No one can ever relish the
taste of fruit without doing the necessary
work of planting the seeds in the field.
Those who seek
political glory need
to first instil a higher
level of faith in the
people. They should
first try to build a
lofty moral character
in the people.
The same principle is at work with regard to
the establishment of a socio-political system.
Those who seek political glory need to first
instil a higher level of faith in the people. They
should first try to build a lofty moral character
in the people. They should prepare such
individuals who deal with people rising above
all kinds of psychological stimuli, who have the capability to remain
modest even after attaining power, who are not lured away when the
treasures of the Earth fall into their hands, who stick to the principle of
justice even after their ego has been hurt. Such individuals establish a
righteous system. Without such people, raising the slogan of political
rule is in fact a cause of corruption in the land, not a positive resultoriented action.
UPRIGHT SYSTEM OR UPRIGHT INDIVIDUAL
True Islamic Ideal
AT the end of the nineteenth century, the communist outlook
spread. The first Communist system was established in the
Soviet Union in 1917. Then, the Communist propaganda began
to rapidly spread, in a much more organized way. At that time, the
ideology of Communism spread so much that Professor J K Galbraith
said,"Never in the world has a theory been so much promoted as the
idea of Communism".
Just as people at large were swayed by this intellectual environment,
many Muslim scholars were also influenced, for example, Maulana
Hasrat Mohani, Maulana Muhammad Hifzur Rahman Seoharwi,
Dr. Mohammad Iqbal, Gamal Abdel Nasser, etc. Influenced by this
environment, Maulana Abul ‘Ala Maududi began to describe Islam in
terms of a socio-political system. He claimed that Islam is a complete
socio-political system, and that it is the solemn duty of the Muslim
ummah to establish this ideal human system in the world. For them,
according to Maulana Maududi, the purpose of jihad was to defeat
man-made socio-political systems and replace
them with the superior system of Islam.
The commandments
given in the Quran
are mostly individual
in nature, not only in
the matter of faith
and the practising of
good deeds but also
in other mundane
matters.
But the fact is that this concept was born
in response to Communism. It was like an
Islamic edition of Communism. The Quran
provides no basis for such an interpretation.
Even in the time of the Prophet of Islam
and the Pious Caliphs, there was no such
‘standard system’. If the purpose of religion
is to create a standard social system in the
world, then this target has never been fulfilled
in the time of any prophet in history. On both
the theoretical and the practical fronts, this
concept is still unproven as well as impractical.
The commandments given in the Quran are mostly individual in
nature, not only in the matter of faith and the practising of good deeds
but also in other mundane matters, e.g. remain steadfast in religion
(
(
These are not meant to be enforced by a government.
It is true that the Quran contains some laws and provisions which deal
with government affairs, for example, theft, adultery, drunkenness,
false accusation of adultery, murder, etc. But such orders are few. The
purpose of laying down these rules is not to create a standard society,
but, rather, to maintain a necessary level of order in society.
One proof of this view is that there is no specific instruction in Islam
regarding many of the most important components required to
establish an ideal society, such as how to
appoint a ruler of a state. After the Prophet’s
death, there were five such heads of the
Muslim state, including Umar bin Abdul Aziz
(died AD 720), who are unanimously known
as the Pious Caliphs. But the appointment
process for all of them was different. Similarly,
there was no specific system or structure
of the parliament in the early days of Islam
to serve as a model. After the emigration of
the Prophet of Islam to Madinah, even the
Prophet followed the old political system of
Madinah until the conquest of Makkah.
The main goal of
Islam is that every
individual attain
God-realization,
everyone become a
rabbani person—a
devoted servant of
God in worship and
in ethics.
The present world has been created in order to put man to the test. To
meet the requirements of the test, there will always be unfavourable
conditions. According to the creation plan of God, the ideal world will
be created in Heaven. In the present world, man’s task is to prove
himself worthy of gaining entry into the next ideal world (Paradise).
Trying to create a standard and ideal social system in the present world
is like trying to build Paradise in the present world, which according to
God’s plan is not possible at all.
The concept of Islam regarding social system is that if a system exists
that does not pose a problem for the believers to practice their religion,
then it should not be challenged. By recognizing this in practice,
Islam will be followed at the levels of individuals and institutions.
Following the same principle, the Prophet Joseph did not oppose the
polytheist king of Egypt, because under him, Prophet Joseph could
live up to the requirements of monotheism. In similar fashion, the
Prophet Muhammad’s Companions emigrated from Makkah and went
to Ethiopia. It was then ruled by a Christian king named Negus. The
Prophet’s Companions did not clash with him, as he granted people
religious freedom.
The notion that Islam is an ideal socio-political system and that it is the
duty of the Muslim community to establish this system in the world
is against the real goal of Islam. This approach goes against the very
target of Islam. The main goal of Islam is that every individual attain
God-realization, everyone become a rabbani person—a devoted servant
of God (
should make success in the Hereafter their main goal. A person who
interprets Islam in terms of an ideal system makes this present world
his target, rather than the Hereafter. For such a person, preparing for
the Hereafter makes way for the pursuit of worldly glory. Islam asks a
person to lead a God-oriented life and become a devoted servant of
God, but the political interpretation reduces Islam to a material and
political religion.
The main purpose of Islam is that man should discover God. He should
build a spiritual personality within himself. He should begin to see
the higher truth in his daily affairs. He should consider the life of this
world to be a mere temptation and the life of the Hereafter to be truly
desirable. For a person with this bent of mind,
establishing an ideal socio-political system in
this world is akin to a passenger of a train who
starts to make his desired home on a railway
platform!
While mentioning Paradise, the Quran says:
It is for the like of this that all should strive
(
living except the life of the Hereafter.” (Sahih
al-Bukhari)
The Quran and the corpus of Hadith abound
with similar teachings. The mind that develops
from these teachings is incompatible with the
concept of Islam as a socio-political system.
It would then be fair to say that the ‘political
system’ approach makes a Muslim a kind of ‘Islamic Communist’. It
does not really build an Islamic personality.
As far as the task
Islam entrusts
the believers is
concerned, the real
target of Islam is the
moral and spiritual
development of
individuals, and not
the establishment
of social and
governmental
structures.
The terms Rabbani (spiritual) Islam and Political Islam can be used to
explain this difference. Rabbani Islam fosters the spirit of God-realization
in man. It cultivates a sense of accountability and introspection within
man. Such a person begins to live in anticipation of Paradise. His days
and nights pass in the blissful cogitations of the Hereafter. Worldly
success is unimportant to him, while the success of the Hereafter becomes all-important. He makes use of the world out of necessity
while possessing a boundless passion for the Hereafter.
Starkly opposite to this is the thinking that develops under the ideology
of Political Islam. The mindset of a person who harbours such an ideology
becomes totally political. Issues of politics and government become
the focus of his attention. Things of a political nature consciously
or unconsciously become the top priority for him, and things of the
spiritual nature are practically relegated to the backseat. In matters of
worship, he is content with the observance of outward form. His moral
behaviour is subject to political considerations. Things like piety, fear of
God, modesty and humble prayers become alien to his temperament. If
you sit in the assembly of such people, you will most likely hear political
talk, not the talk of God and His Glory.
The purpose of Islam is not to establish a social and governmental
system, but, rather, to develop individuals. In a society where a
considerable number of people are thus spiritually prepared, this will
certainly show its impact on the social level as well. But as far as the
task Islam entrusts the believers is concerned, the real target of Islam
is the moral and spiritual development of individuals, and not the
establishment of social and governmental structures.
While embarking on an academic study of Islam it is necessary to
accept the above principle. If this principle is not accepted, then the
mission of all the prophets would seem inferior and unsatisfactory,
both theoretically and practically.
The study of the Quran shows that the real purpose of the Prophets’
mission was to prepare people of such lofty and noble character
who would be considered worthy to settle in the eternal Paradise of
the Hereafter. The purpose of the teaching of the prophets was not
to create a world for people in this world, where they could have a
‘paradise’ to live in before the Hereafter and the Day of Accounting.
BLESSINGS OF GOD
Taken for Granted
Sunday Times of India, February 16, 2020 carries the
following article under the heading ‘To breathe is a luxury’.
FROM struggling in the past few years, Maneesha Ramakrishnan
(50) has progressed to liking her feeble, hoarse voice. Her presence
at home is marked by her breathing through a tracheostomy tube
(for oxygen) on her neck. “To breathe is a luxury. Now, children laugh
as they hear me breathe. My voice sounds funny to them and that’s joy
for me”, she says.
She is one of the survivors of the Carlton
tragedy that shook Bengaluru ten years ago,
on the 23rd February afternoon. She was
working in a private company on the seventh
floor of the building. The toxic fumes she
inhaled changed the course of her life. “My
vocal folds and windpipe got stuck to each
other. The larynx was affected equally. I lost
my voice. That’s why I struggle to speak,” says
Maneesha, whose smile is still infectious. Her
courage can be felt from the following words,
she says “I don’t call myself a victim. I have
braved it all through. I was never depressed”.
When you suffer
some kind of
damage, either
internally or
externally, keep your
patience. Be emptyminded for a while. If
you give this chance
to your mind, it will
soon release a strong
energy and this
energy will provide
you the help required
in any untoward
situation.
The story of this braveheart teaches us
some great lessons. Human beings possess
the ability to bounce back from seemingly
gloomy predicaments. This ability is known
as resilience. Resilience is a law of nature. It
means the ability to recover quickly from illness, change, or misfortune.
It is found everywhere—in the plant world, the animal world and the
human world.
Resilience in physics refers to the ability to return to the original form
after being bent, compressed or stretched. Dr. Bruce McEwen, Head
of Laboratory of Neuroendocrinology at the Rockefeller University has
researched this subject and has concluded: “The human brain is very
resilient. Give it a chance and it will make every effort to repair itself.”
To realize this potential, one must demonstrate the quality of ‘patience’.
When you suffer some kind of damage either internally or externally, keep your patience. Be empty-minded for a while. This is what Dr.
McEwen has called giving the mind a chance. If you give this chance
to your mind, it will soon release a strong energy and this energy will
provide you the help required in any untoward situation.
Studies show that the mind has enormous potential. And that potential
can be tapped by the power of resilience. In a normal situation,
this potential remains dormant. When one has any kind of unusual
experience, the brain becomes active and starts unfolding its hidden
energy. And if it is given a chance, it will certainly recover all the losses.
The only condition is that you should not disturb or hinder its natural
process by some unnatural activity.
Another lesson from this is to remind ourselves of the untold blessings
that we enjoy. If this fact were not so often lost sight of, people would
never become victims of negative thinking or take to constantly
complaining. In their thinking, they would always be positive, and
positive thinking is undoubtedly the source of all kinds of good things.
There are no less than seventy-eight organs in
every human body. All these organs work in
perfect coordination. This is why a person is
able to perform his innumerable activities so
smoothly. If one or more organs were to fail,
normal life for human beings would become
almost impossible. Moreover, these organs
of the human body function involuntarily
and unflaggingly. If these organs had to be
operated in the way that a machine has to
be, man would never be able to do any other
work. He would be too busy making all these organs function.
Resilience is a
law of nature. It
means the ability to
recover quickly from
illness, change, or
misfortune.
This realization makes us conscious of great blessings of the Creator. We
realize that our Creator has bestowed us with the capacity to overcome
the challenges that are thrown our way. The Creator has equipped us
with the necessary means to address our problems. Hence, we should
cultivate a feeling of gratitude for the Creator. The realization of being
endowed with such great blessings makes a person a positive thinker
in the complete sense of the term. In this way he will become a healthy
member of society.
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.
THREE AGES OF WAR
MAN is by birth an egoist. He wants everything to happen his
way. He wants the whole world to be just as he wants it to
be. Acknowledging the rights and interests of others is
against his instinctive way of thinking. It is this feature of man that
is the fundamental cause of various forms of social conflict. When
these conflicts assume a violent form, they become what is called
‘war’. Because of this mind-set of man, war has been a basic aspect of
human history down the centuries, with history being characterized
by a pervasive climate of war. Hate, violence and war—all these are
different manifestations of man’s egoistic nature.
Studied from this angle, history reveals itself to have passed through
three periods of war. The first is what can be called ‘Political War’; the
second, ‘Class War’; and the third, ‘Ideological War’.
The long period of the ancient past was the Age of Political War. Political
wars were basically waged in order to conquer territory.
In the 19th century, in the name of Communism a new concept of war
came into being—Class War. Communist thinkers developed a theory
according to which there is one basic cause for every sort of evil, and
that is, social divisions based on economic class. They claimed that by
putting an end to these divisions and establishing a classless society,
a society free from all evils would become a reality. This theory won
considerable support among people. In 1917, the Communists got the
opportunity to establish their first government—in Russia. Later, this regime expanded, and soon it became a ‘superpower’ in the form of
the Soviet Union. Following this, the world witnessed the confrontation
of two warring blocks, one represented by the Soviet Union and the
other represented by the USA. The conflict between these two blocks
ended in 1991, when the Soviet Union collapsed.
With the collapse of the Soviet Union, class war, too, came to an end for
all practical purposes. But influenced by the Communist movement, a
new ideological age came into being, which can be called the Age of
Ideological War. Ideological war did not get much support at the global
level. But among Muslims it did obtain widespread popularity. The
20th century witnessed the emergence of several Muslim ideologues
who invented a political interpretation of Islam, which was geared to
fuelling ideological wars. This political interpretation of Islam gained
widespread acceptance among Muslims across the world.
Put briefly, the political interpretation of Islam projects Islam as a
complete socio-political system. According to proponents of this
theory, it is the religious duty of the Muslim ummah to establish this
system over the entire world. These people believe that all systems
other than the ‘Islamic system’ that exist in the world are evil and false.
They contend that the raison d’etre of the Muslim ummah is to put a
complete end to every sort of what they call these ‘evil’ systems, no
matter what the cost, and to replace these systems with the ‘Islamic
system’.
In the 20th century, a number of powerful movements emerged among
Muslims in different parts of the world fired with this objective. These
movements began disseminating their ideas through writings. But
when they saw it was not possible to do away with the dominant
forces through simply publishing and disseminating literature, they
tried to topple the dominant forces by participating in elections in
their respective countries. But they failed to achieve their objective this
way too. After this, they began violent wars against dominant forces
in different parts of the world. But here too they failed to obtain any
success. Despite enormous efforts, it proved to be impossible for
them to remove the dominant forces from power, establish their own
political dominance and march towards their dream of global ‘Islamic
government’.
After this, these movements moved into a third and very deadly phase,
which is generally called ‘suicide-bombing’. Their followers were now
ready to kill themselves in violent attacks in the hope of thereby
destabilizing their supposed enemies and breaking their power.
This Age of Ideological War in the name of Islam still continues, in
the 21st century. The devastating attacks of 9/11, when some Muslim
youths killed themselves and destroyed the World Trade Centre in New
York, are just one manifestation of this age of ideological war.
Here the question arises as to why, despite its utter failure in
achieving its goals, the popularity of the ideology based on the political
interpretation of Islam has not come to an end in the same way as the
popularity of some other ideologies, such as Communism, was ended
when they proved to be impractical. Why is it that the ideology based
on the political interpretation of Islam continues even now even though
it has proven itself to have failed in practice?
The reason for this is the proponents of the political interpretation of
Islam have made this out to be, allegedly, a cardinal tenet of Islamic
faith or belief. In ancient times, war always took place for worldly
purposes, such as disputes over territory. But the rise of Democracy
and the formation of the United Nations made it extremely difficult,
if not impossible, for one country to conquer and control for long
another country’s territory. And so, the Age of Political War came to
an end. Likewise, the two World Wars proved that class conflict as a
fundamental feature of humankind was only a hypothesis and that the
ideology that was based on this hypothesis was not a practicable one.
As a result of this, the Comintern (Communist International), which
sought to promote class conflict all across the globe, ended, and along
with it the theory of class war.
According to the proponents of the political interpretation of Islam,
Islam is a ‘complete system’, in the sense of an alternative socio-political
system. But they go even further than this and claim that the issue of
a Muslim’s eternal salvation depends on this ‘system’. They argue that
a person’s success in the Hereafter depends on his role in establishing
this ‘system’ in this world. They claim that if a person strives to establish
Islam as a ‘complete system’ on Earth, he will get eternal Paradise in
the Hereafter after death, while if he does not make such efforts, he
will face eternal Hell. Hence, according to the ideologues of the political
interpretation of Islam, Muslims have just two choices: either they
realize the goal of the global ‘Islamic system’ in practice or else they
keep up with their confrontation and conflict until they achieve this
goal. According to them, a third option is simply impossible.
This means according to the political interpretation of Islam, the issue
is fundamentally an ideological one. Their opponents may wage war
against them and kill them, but after that, those of them who survive may be determined to continue on the very same path, because they
believe it to be nothing less than a matter of religious belief. According
to them, death in this supposed ‘holy war’ is not merely being killed,
as is understood conventionally. Rather, they believe that dying in this
war will bring them instant entry into Paradise. They believe that death
in such a war gives them the status of ‘martyr’ and dispatches them to
Paradise, their desired destination.
A GLIMPSE OF HEAVEN
Open Your Eyes
IF one were able to observe the universe from a distance, one
would be dumbstruck at this unique phenomenon. To one’s great
amazement, one would find unfathomable space, blazing stars and
dry rocks flying at a great speed in the vast universe. The only exception
in this inconceivably vast space is our small planet, called Earth. In the
whole universe known to us, the Earth is the only planet that supports
life; where there is water, greenery, flora and fauna, where man has
been endowed with the unique ability to see, think and plan, the rarest
phenomena in the universe.
The very fact of settling man on such an exceptional planet indicates
that God wants to bestow on him some gift of an exceptional nature.
That is, to create a unique world in the universe that will be called
Heaven, in which all forms of pleasure will be brought together. That
world will be free of all disadvantages and limitations, an everlasting
manifestation of God’s perfection.
Now the question arises, who are those fortunate souls worthy of
such special treatment by God? The present world provides us with
the answer: The present world is a model of the heavenly world, the
world of God’s choice. The perfect world of Heaven will be inhabited
by those souls who are blissfully free of worldly considerations, who
can lead their lives like a green tree which bears its fruit and spreads
its branches to give shade to friends and foes alike. Heaven is for those
who can sing, like birds, the praises of their
Lord, even when He remains invisible. It is for
those who can derive sustenance from the
manifestations of the Lord in nature.
The very fact of
settling man on an
exceptional planet
indicates that God
wants to bestow on
him some gift of an
exceptional nature.
God’s silent message has never ceased to be
relayed throughout the universe. The true
preacher of God, his mind being attuned
to this Divine communication, becomes a
recipient of this divine message. He can then
join in chorus with the birds and trees who
are perpetually singing hymns to God. A
preacher has to rise above this mundane world. People who are lost in
trivial issues can never be fit to communicate God’s exalted message.
It is even more important that a preacher should attain to a higher
moral standard than his listeners. Without this, he is not worthy to
communicate the message of God.
IDLENESS
The Devil's Workshop
THE Second Caliph, Umar ibn Khattab, often expressed his sense
of disillusionment with people he had come to like, when on
further acquaintance with them he discovered them to be idle.
His feelings have been expressed in this saying: “On learning that he
does not work, he appears to me of no value [he has debased himself
in my eyes]”.
Whichever way you look at idleness, there is no gainsaying the fact
that it is a great evil. It causes one to fritter away one’s best talents and
leaves one unqualified to face life. A student who is too lazy to study
cannot ever hope to acquire knowledge or have his critical faculties
sharpened in any way. His failure in his examinations will leave him
without the qualifications required to obtain a good job. Without the
necessary groundwork, he will find himself leading a vacant existence,
simply drifting from pillar to post. Even people who have managed
to qualify themselves suitably cannot afford
to rest on their laurels. When their period
of formal education is over, it is equally
necessary to be consistently hardworking.
A person with no
sense of commitment
is only living on the
fringes of existence.
He is out of touch
with reality and will
soon lapse into utter
degeneracy
Sometimes, one inadvertently slips into
idle ways because there are no economic
pressures in life. Those who inherit legacies
or have property or investments which bring
them some return are an easy prey to idleness.
But this is no existence for a human being.
Anyone who allows the poison of idleness to
creep into his system might as well be dead.
One must opt for a regular job which brings one a suitable income and
keeps one mentally healthy, so that he never becomes a financial or
emotional burden on anyone else. Or, if one is financially independent,
one should turn one’s attention to higher things, pursue noble ends,
serve worthy causes and keep oneself fruitfully occupied every day.
A person with no sense of commitment is only living on the fringes of
existence. He is out of touch with reality and will soon lapse into utter
degeneracy. No really superior being has ever been found among the
ranks of the idle. As the old saying goes, the devil finds work for idle
hands.
GUARANTEE OF GODS SUCCOUR
Patience and Piety
THE greatest and surest guarantee for the protection of the
believers in this world, according to the Quran, lies in their
adherence to the path of patience and piety. The Quran has made
this quite clear at various places. On one occasion, while referring to
the opponents of Islam, the Quran speaks in absolute and conclusive
terms:
If you persevere and fear God, their designs
will never harm you in the least. (
There is nothing mysterious about the point
made in this verse. This is a simple and natural
truth, which is illustrated by everyday events.
If you stand by truth and justice, no adversary
will be able to oppose you. It is against human
nature and conscience to oppose truth. The
voice of his conscience will speak out against
such opposition precisely because it is directed
against a truthful person. An antagonist will
indulge in negative activities against you only
so long as haughtiness and wilfulness prevail
over his conscience, thus producing in him
an abnormal state of mind. The moment his
thinking returns to normal, he will lose the courage to act against you.
The greatest and
surest guarantee
for the protection of
the believers in this
world, according to
the Quran, lies in
their adherence to
the path of patience
and piety.
Adherence to the path of patience (restraint in the face of another’s
injustice) and piety (humility and modesty before God’s greatness)
form the best formula to bring an antagonist back to a reasonable
frame of mind.
The possession of these two virtues is the surest guarantee of keeping
one’s opponents cool. When faced with this superior code of ethics, they
will soon lose their arrogance and ill feelings and will return to a normal
state of mind. It is this return to normalcy which makes it possible
for human nature to provide effective checks to the perpetration of
injustice. Once this correct psychology has been established, there is
no further need for the police or the army to enforce the laws.
INTELLECTUAL REBIRTH
A Sign of Maturity
The Prophet Muhammad has set down in this Hadith the words of
Almighty God:
“When I put My servant to the test and he remains patient,
never uttering a word of complaint to anyone he meets, I free
him from My hold and put new flesh and blood in him. He then
sets about his work with renewed vigour.”
A man’s first birth is that which brings him into this world when he is
born of his mother. But there is a ‘rebirth’, a birth in a man’s lifetime,
which is brought about by the individual himself. Anyone who has not
experienced their new birth is just an ordinary human being, subject
to everyday influences of family and environment, as he goes about
his work. On the other hand, one who has been born anew is an everprogressing, ever-developing human being. The revolution which has
taken place within him has made a new man out of him.
How is it that a new man of this nature comes into existence? It is
in response to the situations which confront a man in life that such
an event takes place. In the normal course of existence, one perforce
comes face to face with all sorts of adverse circumstances. There are
two ways of reacting to them. Either one may fall to complaining and
become embittered, or one may display courage and patience at all
times, retaining one’s mental and emotional poise. In the first case,
the habitual complainer becomes such a prey to his own negative
sentiments that he can never proceed beyond this point on the journey
of life. He is like the gramophone needle, stuck at one place on the
record and, doomed forever to remain in the same repetitive groove.
However, the man who remains patient and uncomplaining in the
face of adversity, does not allow himself to become a prey to hatred
or jealousy, and does not, therefore, lose his peace of mind. He may
be besieged on all sides by cruelty and oppression, but this does not
make him show anger or even exasperation. For such an individual,
unfavourable circumstances are what cast him in a new mould, from
which he emerges as a being of a finer temper and of a higher moral
calibre. It is by virtue of his patience in the face of adversity that he
develops into a fully mature human being.
WAYS OF SELFCORRECTION
Character Building
A STORY in chapter 99 of the Quran, Al-Zalazalah, (The Earthquake)
gives us a great lesson. It is said that once a man came to the
Prophet and after some discussion, he accepted Islam. Then the
Prophet said to him: “Stay with Ali (one of Prophet’s Companions) for
your further training.”
A few days later, the Prophet asked Ali about the man who had come
to him. He replied that he had stayed with him for a while and then he
had gone away, and that now he had no knowledge of his whereabouts.
The Prophet said: “Anyone who meets him, bring him to me.” After a
few days the Prophet was able to meet the
man again. The Prophet said to him: “I asked
you to stay with Ali for your further training,
then why did you leave?” He replied, “You
asked me to take training, I did so, and then I
went away.”
The Quran wants
everyone to be on
their guard all the
time. This concept
is bound to make
everyone conduct
himself properly.
It is the basis of a
character-building
system.
Further, he said that Ali had taught him Chapter
done the smallest particle of good will see it;
while whoever has done the smallest particle
of evil will see it.” (
The man said that from these verses, he had
found the complete message. Therefore,
there was no need to stay on. The Prophet
asked: “How did you find the complete message in them?” He replied:
“These verses tell us that man is accountable to God and every deed of
man will be evaluated by God. Now I always keep this in mind. I always
do what is good and I always refrain from what is bad for me.”
This story explains very beautifully how the Quran develops a
self-correcting mechanism in every person. The Quran wants everyone
to be on their guard all the time. This concept is bound to make
everyone conduct himself properly. It is the basis of a character-building
system.
THE FINALITY OF DEATH
Every Moment Could be the Last
The Quran mentions the eventual demise of every human being in its
inimitable way.
Every human being is bound to taste death. (
It means that every human being will certainly die. Man goes about
relishing the flavours of the world, but in the end, the taste destined for
him is the taste of death. The taste of death is so bitter that it destroys
all other flavours. This is reiterated in a Hadith: “Remember death often.
It is the destroyer of all tastes.” (Kitab Al-Zuhd, Tirmizi)
The word ‘taste’ mentioned in the Hadith is used in a broader sense
here. Man is a pleasure-seeking being. He savours everything that he
does: eating, wearing good clothes, building a good home, travelling
for pleasure, attending fun-filled meetings, occupying the seats of
fame and power etc.
Man immerses
himself completely in
worldly delights. But
if he truly realized
that all these delights
will suddenly be
ended by death, his
life would change
completely
In all such things man finds immense pleasure.
He immerses himself completely in these
delights. But if he truly realized that all these
delights will suddenly be ended by death, his
life would change completely. For example,
when a person finds faults in another person,
he unconsciously gets the pleasure of
imagining that he himself is flawless. When
a person humiliates someone, it gratifies his
ego. A person who unjustly seizes someone’s
property and gains satisfaction from this,
considers it as due to the virtue of his
supposed intelligence.
A person can experience happiness and pride on performing many
actions of this nature. All this may cause him to believe that as actions
of a successful human being. But if he realizes that the angel of death
can come at any time, and will suddenly end his life, he will feel that
his death has already occurred before his actual death. This realization
would destroy these false beliefs that he has about himself.
SPECIAL OFFER
Ramadan: Month of the Quran
THE month of Ramadan is the month when the Quran was sent
down as guidance for humankind with clear proofs of guidance
and the criterion by which to distinguish right from wrong. (
Ramadan, the month of fasting, is a special and blessed month. It was
in this month that revelations of the Quran began to be made to the
Prophet Muhammad. Ramadan is a month of spiritual activism when
believers endeavour to awaken their spirituality. All the basic tenets of
spirituality, ethics and peaceful behaviour are laid down in the Quran
in very clear terms.
It is a solemn duty of believers to spend much of their time in Ramadan
in reading, studying and reflecting on the message of the Quran. The
Quran makes us aware of the Creation plan of God. It informs us why
God created this world; what the purpose is of settling man on Earth;
what is required from him in his pre-death life span, and what he is
going to confront after death. The purpose of the Quran is to make
man aware of this reality, thus serving to guide human beings on their
entire journey through life into the after-life.
The Quran exhorts its readers thus:
Do they not ponder over the Quran? (
How can we ponder over and reflect upon the message of the
Quran if we do not understand it?
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
Believers! Shall I guide you to a profitable course that will save
you from a painful punishment? You should believe in God and His
Messenger, and strive for God’s cause with your possessions and your
lives. That will be better for you, if you only knew—and He will forgive
you your sins and admit you into Gardens with rivers flowing under
them. He will lodge you in fine dwellings in the Gardens of Eternity;
that is indeed the supreme achievement. He will give you another
blessing which you desire: help from God and imminent victory. Give
good tidings [O Muhammad] to believers! (
In trade, a man first invests and then receives a return on his
investment. In the struggle for Faith also one has to invest his strength
and his possessions. From this view point, this is also a sort of trade.
But one receives the profit from worldly trade in this world, while in the
religion-oriented trade, one receives the profit with further additions
only in the Hereafter.
Believers, be God’s helpers, as Jesus, son of Mary, said to the disciples,
‘Who will be my helpers in the cause of God?’ The disciples said, ‘We
shall be God’s helpers.’ Some of the Children of Israel believed in him
and some denied the truth; We supported the believers against their
enemies and they triumphed over them. (
‘Be God’s helpers’ here means calling people to God (dawat ilallah).
Since it is a task which is seen as desirable by God Himself and is
performed by servants of God, it is, therefore, called ‘helping God’. This
is an exceptional honour which is granted only to a true believer. The
believer must of his own accord follow the commands of God relating
to worship, morality and dealing justly with people. With this the believer proves his servitude and becomes eligible for God’s rewards.
But the case of the task of spreading God’s word is different. According
to the Quran, it is performed so that humankind may have no excuse
or argument against God (
to the test, God wants this work to be given special priority. This is a
divine mission which is carried out by individuals, on behalf of God,
and they are, therefore, rewarded for it by God in the Hereafter.
What is the meaning of helping God or being the helpers of God in
this verse? It means giving oneself wholeheartedly to the divine task
of preaching the truth. It means joining oneself with the divine plan
wholeheartedly in both word and deed, so that humankind might have
no argument against God on the Day of Judgement.
The noted commentator of the Quran, Ibn Kathir, explained that when
Jesus asked his followers, ‘Who will help me in the task of calling people
to God?’ The followers of Jesus replied, ‘We are your helpers in the
mission with which you have been sent forth, and we will be your
helpers in this mission.’ For this reason, Jesus sent them to Syria to the
Israelites and the Romans. In the same way the Prophet Muhammad
used to go to people during the Hajj season and he would ask, ‘Who
among you will help me so that I may convey the message of God
to people, because the Quraysh are stopping me from conveying to
people the message of God?’ (Tafsir ibn Kathir)
The Prophet Muhammad was undoubtedly the messenger of God to
the whole of humanity. Through him God conveyed His message in
the form of the Quran for all eternity. But he lived in this world for a
limited period of time and now the question arises as to how, after the
Prophet’s death, the prophetic responsibility had to be discharged. In
his lifetime the Prophet performed this duty directly. After he had gone,
this mission had to be carried forward indirectly by his followers, the
Muslim ummah. It is incumbent upon the Prophet’s followers to carry
out this mission from one generation to the next and, in presenting the
message of Islam to people of every age and time, bring people closer
to God.
This issue can be further explained by a Hadith, or saying of the
Prophet, which Ibn Hisham has quoted in his biography of the Prophet
Muhammad. In this saying, the Prophet mentions Jesus as well as
himself. Ibn Hisham puts it thus on record:
‘It has been narrated to me that the Prophet Muhammad came to his
Companions after the Peace Treaty of Hudaybiya and said, “O people,
I have been sent as a blessing for the whole of humanity. So do not differ with me in the way the disciples of Jesus differed with him.” The
Companions asked, “O Prophet of God, how did the disciples of Jesus
differ with him?” The Prophet replied, “Jesus called his disciples to the
mission for which I am calling you.” Those disciples whom Jesus had
asked to go to a nearby place made preparations for it. But those whom
Jesus asked to go to a distant place became unhappy and refused to
go. Afterwards, Jesus complained of this to God, so those who were
not ready to go because of not knowing the language of that area,
miraculously started speaking the language of the people to whom
Jesus had asked them to go. Subsequently, the Prophet Muhammad
sent his Companions to different kings and rulers with his message.’
Ibn Ishaaq (the Prophet’s earliest biographer) further writes that when
the Prophet Muhammad came to the Companions and reminded them
of their duty to spread the word of God, he said: ‘God has sent me to the
entire world as a blessing, so you should carry out this responsibility
on my behalf. God will show His mercy to you.’ (Sirat ibn Hisham)
There could be no greater honour under the sun than to be engaged
in a mission which is directly God’s own mission. It is like working on
behalf of God Almighty. It is indeed so great an honour that no greater
honour seems possible.
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.
How should we strive to understand the deeper meaning of the verses
of the Quran?
The Quran has its own style. The Quran is not a narration of history
nor is it a novel. The truth is that the Quran is a book of wisdom. In the
language of wisdom, some things are between the lines or undeclared.
Thus, you have to engage in reflection in order to understand the
message that lies between lines. For example, at the time of the Battle
of Uhud, seventy Companions of the Prophet were killed. A verse that
was revealed on this occasion said:
He paid you back with one sorrow after another, so that you
might not grieve for what you lost, nor for what befell you. (
The wisdom behind this verse of the Quran is that after every loss,
we need to adopt the attitude of re-planning instead of becoming
hopeless or engaging in complaints against others. According to the
Quran, the deeper meaning of the Quran can be understood through
contemplation (tadabbur). Such reading should be done with an open
mind, not with a conditioned mind. Only if a person reflects objectively
would, he be able to reach the deeper meaning of the verses of the
Quran.
What do you think about the verse of the Quran, "The Messenger will
say, 'Lord, my people did indeed discard the Quran'?"
This verse is about the Day of Judgement. These are the words the
Prophet will say on the Day of Judgement about his community of
later times. After the death of the Prophet and the passing of several generations, the followers of the Prophet went into a state of religious
degeneration, thus abandoning the revealed Book.
Today, we see that most Muslims respect the Quran by kissing it and
keeping it in ‘sacred’ places, but they do not really follow its guidance
in their lives. Instead of being accessed as source of guidance, it seems
to have acquired the status of being an item of display.
This verse of the Quran is an admonition for the Muslim community.
They are forewarned that they should save themselves from developing
the tendency of simply reciting the Quran while at the same time
heeding the dictates of their own desires.
If some verses of the Quran were for only a specific time or age, how
can the Quran be meant for every generation?
The teachings of the Quran and every other book have to be re-applied
according to changing situations. This is applicable to every book and
constitution. In the matter of belief there will be no change. However,
in the matter of application there can be temporary modifications.
Can I gift the translation of the Quran to a non-Muslim friend, knowing
the fact that he is going to read it without ablutions (wudu)? Can one
read the translation of the Quran without ablutions?
Yes, absolutely! The misconception about not reciting the Quran
without performing ablutions comes from a misunderstood Hadith
of Umar ibn al-Khattab (a Companion of the Prophet). According to
a teaching recorded in a Hadith, when Umar heard his sister reciting
the Quran in her house, he went inside and asked for the pages from
which the Quran was being read. At this, his sister asked Umar to first
perform ablutions (wudu) before he could read the Quran. This was a
psychological gesture from a sister who requested his brother to clean
himself before he read the Book of God.
The fact that one does not need to perform ablutions before reading
the Quran is affirmed by another incident concerning Umar. During the
days when he was Caliph, he was discussing a verse from the Quran with
some people. During the discussion he picked up a copy of the Quran
from a shelf and started reading the verse being discussed. One of the
participants asked him if he had performed ablutions. At this Umar
became furious and strongly condemned it by asking if Musaylima (a
false prophet) had given him a fatwa (ruling) in this regard? In other
words, he meant: ‘Which hypocrite told you of this wrong practice?
When Umar’s sister had asked him to clean himself, she said it out of the
leverage she had over her brother. We may not have the same leverage
over others in our life. Cleanliness is a form of respect a reader gives
to God’s word. However, imposing this practice keeps people away
from comfortably reading or gifting the Quran, and, above all, prevents
people from knowing the message of God.
Maulana Wahiduddin Khan (1925-2021) was an Islamic scholar, spiritual guide, and an Ambassador of Peace. He authored over 200 books and recorded thousands of lectures giving the rational interpretation of Islamic concepts, prophetic wisdom, and the spiritual meaning of the Quran in the contemporary style. His English translation, The Quran, is widely appreciated as simple, clear and in contemporary style. He founded Centre for Peace and Spirituality (CPS) International in 2001 to re-engineer minds towards God-oriented living and present Islam as it is, based on the principles of peace, spirituality, and co-existence. Maulana breathed his last on 21 April, 2021 in New Delhi, India. His legacy is being carried forward through the CPS International Network.
What God most earnestly desires from human beings is worship. The Quran says: “I have not created jinn and mankind except to worship Me.” ( 51:56 )
