Maulana Wahiduddin Khan (1925-2021) was an Islamic scholar, spiritual guide, and an Ambassador of Peace. He authored over 200 books and recorded thousands of lectures giving the rational interpretation of Islamic concepts, prophetic wisdom, and the spiritual meaning of the Quran in the contemporary style. His English translation, The Quran, is widely appreciated as simple, clear and in contemporary style. He founded Centre for Peace and Spirituality (CPS) International in 2001 to re-engineer minds towards God-oriented living and present Islam as it is, based on the principles of peace, spirituality, and co-existence. Maulana breathed his last on 21 April, 2021 in New Delhi, India. His legacy is being carried forward through the CPS International Network.
The End
ASK MAULANA
Your Questions Answered
The remedy for ignorance is asking questions. (Prophet Muhammad)
The spirit of enquiry is the hallmark of an open society and the above
saying of the Prophet aptly illustrates this principle. A culture of
curiosity and open-mindedness will foster development in any society
by motivating its members to learn enthusiastically and enrich their
knowledge. This is because awareness of one’s ignorance is half of
knowledge, as it becomes a stepping-stone to seeking and finding
answers. A questioning mind is like a flowing river that is replenished
with fresh thoughts and ideas and continues on its journey.
Is Religion necessary in today’s world?
Religion undoubtedly is more than a necessity for this world. The strife
in this world is because people have become materialists. The aim of
religion is to make people spiritual instead of being materialists. If the
world has to have peace, religion should become more widespread.
How do we know if by following religion we have become hardliners?
Hardliners are not products of religion, but products of erroneous
interpretation of religion. When you only define religion in terms of
form, it makes you a hardliner. If you define it in terms of spirit, you will
not become a hardliner.
Would the world be more peaceful, without religion and borders, and
with common culture and one language?
It is a mistake to believe that the world would be a more peaceful place
if there were just one culture or one language, without religions and
without borders. This will never happen because difference is part of
nature.
There are two key aspects of human knowledge: humanities and
physical sciences. Physical science does not have any differences, for
instance, water shall always be H2O, and every scientist will always end
up with the same conclusion through different experiments. In the
subject of humanities, however, there will always be differences, as we
learn from many scholars. For instance, Dr. Alexis Carrel has written a
That is why he titled the book, Man, the Unknown.
Psychological studies show that each one of us is different from others.
It can be seen that even in a family living together in the same house,
following the same culture and speaking the same language, there can
still be differences. Such differences are not a problem. Any difference
causes discussion and it further leads to brainstorming.
Why do most Muslims have a tendency to try to convert people to
their religion?
Islam does not subscribe to the concept of conversion. It believes that
religion is a matter of individual choice. The search for the truth should
be every person’s individual effort and the decisions one then takes in
the matter of religion is completely personal.
The concept of religious conversion is alien to the Quran. It has no
basis in the Quran. The Quran speaks of ma'rifah which means Godrealization or the discovery of God. So, the truth is your own discovery,
your own realization. It is a personal choice. If you want to know what
the purpose of life is, what life and death are about, you have to study,
reflect and discuss with learned people. And after that you may reach
some conclusion. And that is your religion. So, your religion is your own
discovery.
In religious ‘conversion’ there are two parties, the converter and the
converted. But this is not the concept of Islam. In Islam, there is only
one party—and that is you. If you want to find the truth, you have to
reflect and study on your own. And when you discover something as
the truth, you opt for it.
What sort of reforms do you suggest in Islam to adapt to the today’s
world? Can we adopt a thousand years’ old religious model?
Islam does not need reform; it needs revival. The authentic text of the
Quran is available and needs no alteration or correction. The only need
is to re-interpret Quranic teachings in the modern idiom.
Some Muslim scholars consider Islam to be a complete socio-political
system, which is the root cause of many problems. Islam is a religion of
individual following and not of forceful implementation of a particular
system or state in society.
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
You may [feel the inclination] to leave aside a part of what is revealed
to you and you may be distressed because they say, ‘Why has no
treasure been sent down to him, why has no angel come with him?’
But you are only to give warning. God is the guardian of all things. If
they say, ‘He has invented it himself.’ Say, ‘If you are truthful, produce
ten invented chapters like it, and call on whom you can besides God,
to help you.’ But if they do not respond to you, then know that this
[Quran] is sent down with God’s knowledge and that there is no deity
but Him. Will you then surrender yourselves to Him? (
When the Prophet Muhammad started opposing the ascribing of
partners to God (shirk) and called upon the people to accept the
oneness of God (tawhid), his addressees became perturbed. This was
because the people most adversely affected by his statements were
their great ones—the great ones whose religion they had adopted and
were proud to venerate. The position was that these leading lights
of ancient Arabia had attained pre-eminence in their eyes through a
historical process, while as yet no historical greatness was attached to
the Prophet Muhammad. He appeared to them at that time as a man
of no consequence. So, the people of Arabia were greatly upset that an
ordinary man was making statements which made their leaders lose in
credibility.
Under these circumstances the thought crosses the preacher’s mind
that he should at least temporarily give up being critical in his approach
and present his message in a more palatable way. ‘You may (feel the
inclination) to leave aside a part of what is revealed to you’ means this
very portion of the revelations, which contained criticism of polytheistic beliefs. But, Almighty God wants to clarify everything. And if, as a result
of fully clarifying the Truth, the preacher is ridiculed and opposed, this
inimical reaction on the part of the addressees is the cost a man has
to pay in this world for becoming the preacher of unadulterated Truth.
The most certain proof of the veracity of God’s messenger is his
inimitable discourse. Those who scorned the Prophet and who rejected
the idea that this apparently ordinary man possessed that Truth, which
even their great ones did not have, were told that they should not test
the Prophet’s veracity on the basis of his material condition, but should
appreciate that his missionary discourse was so great that neither they
nor their leaders could produce the like of it.
Those who desire the life of this world and all its finery shall be repaid
in full in this life for their deeds—nothing shall be denied them. These
are the people who, in the world to come, shall have nothing but
Hellfire and all that they used to do shall be in vain. (
This inimitable distinction is a definite proof of the fact that the Prophet
was speaking for and on behalf of God. In spite of this clear sign of
the Prophet’s veracity, why are people still hesitating to become the
obedient servants of God?
There are two kinds of religion—one adulterated and the other
unadulterated. The former, although a compromise between religion
and worldliness, displays the label of religion. This is why in every
period big institutions come into existence on its basis and through
them, people with vested interests receive worldly benefits in the name
of ‘religion’.
The case of unadulterated religion is just the opposite. When its call
goes out, it is to project a purely theoretical Truth; it is not surrounded
by economic interests and leadership considerations. This being
so, when the call of unadulterated religion reaches those who have
attained a high status and great respect in the name of adulterated
religion, they are horrified, because they feel that, on adopting it, they
will lose all their worldly benefits.
People often engage themselves in worldly activities in the name
of religion. The call of pure religion among such people amounts to
exposing them for what they really are. The call of truth is, in fact, a
subtle test paper for its addressees. Now the very people who were
engaged in activities in the name of religion resist the call of truth.
Their resistance to the divine message shows that their ‘religious’
observances were, in fact, interest-oriented worldly activities. Had they been sincere in their service to religion, they would have lost no time in
recognizing the Truth in its unadulterated form.
The call of Truth thus serves as a discriminator between sincere and
insincere people. The sincere are ready to make any sacrifice for the
true cause of religion. But the insincere favour only that religion which
ensures the safety of their worldly gains. They cannot even contemplate
losing their material assets. They want to spend their time and energy
only on those religious activities which bring them fame, honour and
all other worldly benefits. Obviously such efforts cannot bear fruit in
the Hereafter.
WHEN THE SHIP COMES HOME
A Reversal of Fortune
IN the 1984 Observer Europe I Singlehanded Trans-Atlantic yacht
race (OSTAR), the trimaran of Frenchman Phillippe Poupon was first
to cross the line. As he approached the finishing line in Newport,
Rhode Island, he was welcomed by a fanfare of boats’ horns and sirens;
red flares and rockets flashed in the evening sky, welcoming the boat
that everyone thought was the winner. Phillippe Poupon shared their
belief. He leapt on to the port wing of his trimaran and raised both
arms in the air in triumph.
On the following morning another yacht, the 53-foot trimaran of Yvon
Fauconnier—Umupro Jardin V emerged unannounced and unheralded
from the mist. Yet it was this yacht that was to be declared winner of the
race. In the middle of the Atlantic, the catamaran of Yvon Fauconnier’s
countryman Phillippe Jeantot Credit Agricole II had capsized.
Fauconnier immediately went to his rescue. The operation to recover
Credit Agricole II took a whole day and Yvon
Fauconnier remained on the scene until it had
been completed. The race committee heard
about the part that Fauconnier had played in
Jeantot’s rescue, and awarded him a 16-hour
compensation. When this was removed from
his overall time, Fauconnier was declared the
winner of the 1984 OSTAR.
One who stopped for
a while on his way
through life to give
another a helping
hand; who, far from
the spotlights of
fame and acclaim,
committed an act
of sincere goodwill
towards a fellow
human being will be
shown mercy on the
Day of Judgement.
The elation of Phillippe Poupon, the apparent
winner of the race, turned to anguish. “People
will not understand why I am not the winner.
I am the first boat. I used to like this race
because it was so simple: the winner was the
winner. But for me, this race is finished.” Later
at a press conference Poupon put his face
behind his hands and wept.
It will be much the same when man’s ship crosses the finishing line of
time, and when the results of his endeavours in life are announced.
There will be one who crosses the finishing line amidst a fanfare of
worldly acclaim. He will be the one who made a great show of his piety,
who always appeared at the forefront of religious rites and ceremonies.
He will appear to be the winner of the race, but there will be another
who arrives unheralded and unacclaimed who will emerge triumphant.
He is the one who stopped for a while on his way through life to give
another a helping hand; who devoted a few hours of his precious time
to saving a precious soul; who, far from the spotlights of fame and
acclaim, out in the midst of the lonely ocean of life, committed an act
of sincere goodwill towards a fellow human being. He will be shown
mercy on the Day of Judgement because of the mercy that he showed
to others in the world.
On that day it is the last who will indeed be first, and the first who will
be last.
RELIGIOUS FREEDOM IN ISLAM
No Compulsion at All
CONTRARY to the common misconception that Islam denies
religious freedom to others, Islam upholds religious freedom
for everyone. Religious freedom is the basic human right whose
violation has caused conflicts, wars and bloodshed in both ancient and
modern societies. The Quran, therefore, declared for the first time in
human history:
“There shall be no compulsion in religion.” (
The Quran also states clearly, “You have your religion and I have mine.”
(
The principle that we obtain from the above verses of the Quran is generally referred to, in today’s context, as religious freedom.
In view of this prohibition of compulsion, all Islamic jurists without any
exception hold that forcible conversion is under all circumstances null
and void. Any attempt to coerce a person to accept Islam is a grievous
sin. According to this principle of ‘non-coercion’, it is not permissible to
exploit or manipulate personal weaknesses or calamities (e.g. poverty,
sickness, famine, etc.) for religious conversion. That is why old and
downtrodden non-Muslims were exempted from taxes and given all
monetary support by the Islamic state without ever being asked to
embrace Islam just for the advantages it would give them.
Once, a Jewish widow came to the Caliph Umar asking for some financial
aid. Umar promised to take care of her needs and also presented Islam
to her. But the lady refused. Umar then gave her more than she had
asked for. When she departed, Umar raised his hands towards heaven
and said:
“O God, bear witness that I have not exercised any coercion on this
lady.” (Tarikh Umar ibn al-Khattab by Ibn al-Jawzi)
The principle of non-coercion mentioned in the Quran (
not been confined to religious freedom alone. Rather, it has been
extensively elaborated upon and widely applied to all social, cultural,
and political spheres of society. This has led to the development of a
new culture in which individuals enjoy freedom of expression, dissent
and criticism without any fear or restriction. Two examples may suffice
to explain to what extent this essential human right was observed in
early Muslim societies.
Once Caliph Umar came to a well of the Banu al-Harith where he met
an outspoken person named Muhammad ibn Maslamah. “How do you
find me?” he asked Muhammad, “By God, I find you just as I would
like you to be and just as it would please any well-wisher to see you.
You are good at accumulating money, I see, but you keep your hands
clean of it yourself, distributing it equitably to others.” “But,” went on
Muhammad ibn Maslamah, “If you adopt a crooked course, we will
straighten you, just as we straighten swords by placing them in a vice.”
At these aggressively critical words, Umar, the second Muslim Caliph,
exclaimed:
“Praise be to God, who has put me among a people who will straighten
me when I become crooked.” (Kanz al-Ummal)
When Muslims at Madinah, with their increasing affluence, began to
settle huge dowers on their daughters, Umar, in his capacity as Caliph,
ordered that no one should demand or pay a dower that exceeded four
hundred dirhams, and that anything in excess of this amount would be
confiscated and deposited in the public treasury.
With the advent of
Islam in the seventh
century, it was
declared for the
benefit of humankind
that all greatness
was the exclusive
prerogative of God,
and that in the eyes
of God, all human
beings were equal.
After the proclamation of this ordinance,
when he came down from the pulpit, an old
woman stood up and confidently said:
“The Quran has set no restrictions on this
matter. Therefore, Umar has no right to set
an upper limit to the dowers.”
To back up her contention, she loudly recited
this verse of the Quran:
“If you desire to replace one wife with another,
do not take any part of her dower back: even
if you have given her a treasure.” (
Umar said: “May God forgive me, everyone
knows better than Umar, even this old lady.”
(Tirmidhi, Ahmad)
With the advent of Islam in the seventh century, it was declared for the
benefit of humankind that all greatness was the exclusive prerogative
of God, and that in the eyes of God, all human beings were equal. The
Prophet Muhammad declared not once, but on many occasions that all
people were alike, all were brothers.
All Islamic jurists
without any
exception hold
that forcible
conversion is under
all circumstances
null and void. Any
attempt to coerce
a person to accept
Islam is a grievous
sin.
The Prophet not only stated the truth but also
made it a reality by bringing about a revolution
based on the idea of human equality. On
achieving political domination in Arabia, he
was able to put this theory into practice in his
capacity as ruler of a state. In this way, Islam
put an end to discrimination between human
beings on the basis of race, colour, status,
etc. People were assigned a high or low status
according to their moral worth.
THE ROAD TO RELIGIOUS HARMONY
Follow One, Respect All
WHAT the world needs today—perhaps more than anything
else—is an acceptable formula for the attainment of
religious harmony. This being currently one of the most
important topics under discussion, the Islamic viewpoint in this regard
is presented here.
If anyone seeks a religion other than Islam [submission to God], it will
not be accepted from him; he will be among the losers in the Hereafter.
(
A few commentators of the Quran take this verse to imply that salvation
according to Islam is destined exclusively for Muslims. Islam thus
appears to uphold the superiority of the Muslim community. But this is
an out-of-context interpretation and is certainly not correct.
Salvation, by Islamic
standards, depends
upon the individual’s
own actions, and
that it is not the
prerogative of any
group. No one can
earn salvation by
the mere fact of
associating with a
particular group.
Another verse of the Quran serves as an
explanation of the above-quoted verse. It
states that:
The believers, the Jews, the Christians, and
the Sabaeans—all those who believe in God
and the Last Day and do good deeds—will be
rewarded by their Lord; they shall have no
fear, nor shall they grieve. (
This verse rules out the concept of community
superiority for any given group, in so far as
Muslims have been bracketed here along
with other religious groups. The content of
this verse makes it very clear that salvation,
by Islamic standards, depends upon the
individual’s own actions, and that it is not the prerogative of any
group. No one can earn salvation by the mere fact of associating with a
particular group. Salvation will be achievable only by a person who truly
believes in God and the world Hereafter, and who has given genuine
proof in this life of having lived a life of right action.
Another important aspect of Islam is that it does not advocate belief
in the manyness or multiplicity of reality. On the contrary, it stresses
reality’s oneness. According to Islam, reality is one, not many. That is
why, in describing monotheism, the Quran states:
That is God, your true Lord. What is there, besides the truth, but error?
How then can you turn away? (
The above verse talks about Monotheism (i.e. one Lord being the
Creator, Sustainer and object of worship). Islam does not propagate
the manyness of reality and does not accept it even as a hypothesis.
Both of the above-mentioned points—(a) the oneness of Absolute
Reality, and (b) salvation as the prerogative of the true believer in
this oneness—form a major part of Islamic ideal. Just being born into
a certain group or community, or associating oneself with others of
similar persuasions, does not entitle one to salvation.
But it is a fact that; in practice, different kinds of religious groups do
exist. Given the various kinds of differences separating them, it is a
pertinent question how to bring about harmony between them.
Experience has shown that repeated attempts to bring about harmony
on the basis of considering all religions as one have been a failure. The
Mughal ruler Akbar (d. 1605) attempted to achieve religious harmony
by state enforcement of his newly formed
religion, ‘Din-e-Ilahi’. Dr Bhagwan Das (d. 1958)
spent the best part of his life producing a
one-thousand page book titled Essential Unity
of All Religions; Mahatma Gandhi (d. 1948)
attempted to spread this ideal at the national
level by a countrywide movement whose
slogan was ‘Ram Rahim ek hai,’ meaning Ram
and Rahim are one and the same. But events
have shown us that all failed in their attempts
to achieve the goal of religious harmony.
Salvation will be
achievable only by
a person who truly
believes in God and
the world Hereafter,
and who has given
genuine proof in this
life of having lived a
life of right action.
Islam’s approach to the entire problem
is much more realistic in that it accepts
ideological differences. Once having accepted
these differences, it then advocates the policy of tolerance and respect
for one another in everyday dealings. This is on a parallel with the
principle expressed in the English saying: ‘Let’s agree to disagree.’
In this connection, one of the commands of the Quran is that, in
principle, ‘there shall be no compulsion in religion’ (
At another
place it declares that ‘you have your religion and I have mine’
(
Muhammad migrated to Madinah, he issued a declaration re-affirming
his acceptance of the religion of Muslims for the Muslims and the religion of Jews for the Jews. In order to perpetuate the atmosphere of
mutual harmony, the Quran enjoins the Muslims in their dealings with
people of other faiths: ‘Do not revile those [beings] whom they invoke
instead of God, lest they, in their hostility, revile God out of ignorance.’
(
This principle formulated by Islam is best described not as religious
harmony, but as harmony among religious people. This is a principle
whose utility is a matter of historical record. It is evident that in the past
as well as in the present, wherever religious harmony has existed, it has
been based on unity despite differences, rather than on unity without
differences. It is not based on agreeing to agree, but on agreeing to
disagree.
Although Islam
believes in the
oneness of reality,
it lays equal stress
on the practice of
tolerance in everyday
dealings.
One revolutionary example of this principle
is to be found in the life of the Prophet
Muhammad. It concerns the conference of
three religions which was held in the Prophet’s
mosque in Madinah. This conference is
described by Mohammed Hussein Heikal in
his book, The Life of Muhammad:
The three scriptural religions thus
confronted one another in Madinah. The
delegation entered with the Prophet into
public debate and these were soon joined by the Jews, thus
resulting in a tripartite dialogue between Judaism, Christianity
and Islam. This was a truly great congress which the city of
Yathrib (another name of Madinah) had witnessed. In it, the
three religions which today dominate the world and determine
its destiny had met, and they did so for the greatest idea and
the noblest purpose.
Although Islam believes in the oneness of reality, it lays equal stress
on the practice of tolerance in everyday dealings, even if it means
going to the extent of permitting people of other faiths to come to an
Islamic place of worship for religious discussion, and if it is time for
their prayers letting them feel free to perform their worship according
to their own ways in the mosque itself.
Tolerance has been the rule throughout the history of Islam. It has,
in fact, been one of the main underlying causes of its successful
dissemination. Encyclopedia Britannica makes a note of this fact:
Islam achieved astonishing success in its first phase. Within a century
after the Prophet’s death in AD 632 (the early generations of Muslims),
it had brought a large part of the globe—from Spain across central Asia
to India-under a new Arab Muslim empire.
Despite these astonishing achievements other religious groups enjoyed
full religious autonomy.
Although the necessity to bring about harmony among different
religions is not a newly-felt imperative, endeavours towards that end
are still only in the formative stages. If progress towards that goal has
been slow, it is because of the established
positions which ancient religions have secured
in the hearts of their followers, simply by
virtue of their antiquity. Trying to bring about
changes in these religions per se has never
brought about harmony, because instead of
old religions being brought closer together
by this process, they have developed rather
into new religions, a process which has either
left the problem of disharmony unsolved or
further aggravated. There are many examples
of such abortive efforts in the past.
It is evident that in
the past as well as in
the present, wherever
religious harmony
has existed, it has
been based on unity
despite differences,
rather than on unity
without differences.
It is not based on
agreeing to agree,
but on agreeing to
disagree.
In view of this historical reality, it is clear that
the suggestion made by Islam on producing
harmony among different religions is the only
viable solution. Any alternative suggestion,
however attractive it might appear, would be
either impracticable or counterproductive.
A religious scholar said, ‘We have been attempting to bring about
interreligious harmony for the last one hundred years, but the results
have been quite dismal. It would seem that there are insurmountable
obstacles in the way.’
The goal we want to attain is certainly a proper one. It is simply that
the strategy we employ is impracticable. Religious harmony is without
doubt a desirable objective. But it cannot be achieved by attempting to
alter people’s beliefs—a policy advocated by more than one scholar in
this field. The only way to tackle the problem is to encourage people to
show respect for others’ beliefs and to be compassionate at all times
in their dealings with adherents of other religions. It is very much
possible to inculcate this attitude without in any way tampering with
long-cherished credos. It should never be conceded that the goal of religious harmony is unattainable simply because people’s beliefs
differ from one another. It is certainly a possibility provided that it is
seen as a matter of practical strategy and not as a pretext for making
ideological changes.
‘Practical strategy’ is something which people regularly resort to in
matters of their daily existence. As such, it is a known and acceptable
method of solving the problem. Since no new ground has to be broken,
either for the religious scholar or for the common man, it should be
a very simple matter for people to extend their everyday activity, to
include an honest and sincere effort towards global religious harmony.
It is simply a question of having the will and the foresight to do so.
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.
THE IMPORTANCE OF RELIGION IN
PEACE-BUILDING
SINCE most people believe in one religion or the other, the role
of religion can never be overstressed when it comes to peacebuilding. It is crucial that religious people should refrain from
extremism and tread the path of tolerance. This is the teaching of all
religions. No religion approves of extremism. If they follow the teaching
of their religion, this will reinforce the culture of tolerance. The culture
of tolerance is indispensable for the establishment of peace.
Since the majority believes in one religious
system or the other, religion provides a readymade instrument for establishing peace in
society. If we speak of peace and tolerance
with reference to religion, it will have a vast
appeal. People will attach great importance
to it and will try to practise it. At the same
time, one has to sedulously refrain from
extremism while communicating the teaching
of the respective religions. If this can be done,
religion will, without doubt, prove to be the
greatest means of bringing about peace in society.
No religion approves
of extremism. If they
follow the teaching of
their religion, this will
reinforce the culture
of tolerance.
It is also a fact that religion, in its authentic form, teaches well-wishing
for one another. Jesus Christ said, ‘Love your enemy’, which means to
establish friendly relations with everyone including one’s opponents,
and win over one’s enemy by using the power of peace. In business, a customer-friendly culture is adopted. Similarly, the essence of the
social teachings of every religion is human-friendly culture.
History tells us that in every age, religion has been the means of uniting
people—far from splitting them asunder. But in the age of democracy
in modern times, a new culture has come to be promoted—that of the
Vote Bank. This has divided people into different groups. Now human
relationships have become that of rivalry rather than of brotherhood.
This phenomenon has emerged in the wake of democratic politics.
Democratic politics is undeniably important, but there is a great need
for religion to not be politicized.
The need of the hour is, thus, to awaken the spirit of religion. It is,
therefore, the duty of religious scholars to engage in this most
important task.
The study of religion tells us that one thing
is common to every religion and that is
spirituality, or a non-materialistic outlook.
A non-materialistic outlook is essential to
peace. In this respect, peace is deeply related
to religion. A materialistic outlook disturbs
peace, while a non-materialistic outlook
fosters the environment of peace. This is why,
the most important way of establishing peace
is to revive the spirit of religion.
It is also a fact
that religion, in its
authentic form,
teaches well-wishing
for one another. The
essence of the social
teachings of every
religion is humanfriendly culture.
The ideology of Islam is a peaceful one in
the full sense. Islam embraces the whole of
humanity. It does not believe in the ‘We and They’ concept.
The Prophet of Islam observed that all human beings are God’s family.
All human beings are blood brothers and blood sisters. Therefore, they
have to live in this world as a universal family.
There are many religions in this world, and they have many things
in common. While there are also many differences, Islam teaches us
to manage the differences, rather than trying to eliminate them. The
formula of Islam in this regard is to follow one and respect all.
Peace is, without doubt, extremely important. It would be right to say
that peace is the greatest good—the summum bonum. Without it no
progress is possible, neither religious nor secular.
The formula for peace in Islam is the same as has already been adopted
in the secular world and that is, peaceful co-existence. This is the only
formula in this matter which is practicable.
There are two parts to every religion: belief and value system. The
value system relates to the social system which is based on ethical
norms. Ethical norms are common to almost all religions. There are
some differences in beliefs, but beliefs are of a theoretical nature. They
are in the mind of the believer, so differences in belief do not create
any problem so far as the establishment of peace is concerned.
One part of every religion is its spirit and
another is its form. Spirit is the essence
or the real part. For instance, speaking
the truth, honesty, well-wishing, etc. The
spiritual content of religion does not create
any problem. The problem is always created
by the form of the religion. When the form
is emphasized, differences, clash and
confrontation ensue.
There are many
religions in this
world, and they
have many things
in common. While
there are also many
differences, Islam
teaches us to manage
the differences,
rather than trying
to eliminate them.
The formula of Islam
in this regard is
to follow one and
respect all.
According to Islam, the spirit of religion is its
real part and the form of religion is a relative
part. Islam forbids stressing on the relative
part, which is called extremism in Islam.
Islam’s emphasis is on the spirit. So far as
form is concerned, the way of tolerance will
be adopted.
Islam attaches great importance to the life
Hereafter. According to the teachings of
Islam, man should make the success of the Hereafter his greatest
concern. If a living awareness of this concept is produced in man,
material differences, and controversies will be minimized and replaced
by a non-materialistic or other-worldly outlook. The following verse of
the Quran is significant in this regard:
And God calls to the Home of peace. (
This means according to the creation plan, peace and harmony should
prevail in human society. God Himself is peace. He intended this world
to be peaceful, and only a peaceful world will be able to receive His
blessings. A peaceful world is like Paradise on Earth. It is only in such
a world that we can meet and establish contact with God Almighty, the
Creator of man and the universe.
INTRINSIC REALITY
Never Outmoded
IT is earnestly claimed that religion has been rendered old-fashioned
and redundant by modern civilization. But what actual contribution
has modern civilization made to humanity? New modes of travel,
novel architectural designs, new means of communication, latest styles
of clothes and so on. In short, commodities and conveniences have
become more luxurious, more glamorous, and more effective than
ever before. The question we must ask ourselves is: What does the
existence of such amenities have to do with belief in God and religion?
Does the possession of a modern house and a luxury car turn belief in
God into a meaningless cipher? Do wireless modes of communication
leave no room for belief in inspirational forms of revelatory
transmission?
The relevance of
religion is its concern
with fundamental
values rather
than with social
manifestations.
Social phenomena
undergo constant
changes, whereas
the values of life are
immutable.
Does the ability to fly in the Earth’s atmosphere
and beyond preclude the possibility of an
afterworld in the cosmos? Does the availability
of gourmet food, high fashion clothes, and
elegantly designed furniture reduce belief in
the Garden of Paradise and the Fire of Hell to
things of the ignorant past? Does the legislative
capacity of certain individuals seated in
grandiose parliament buildings invalidate the
guidelines enshrined in the Holy Scriptures?
While acknowledging the importance and
utility of modern technology and its resultant
amenities, we fail to comprehend in what way
these things verify or negate religious truths.
The relevance of religion is its concern with
fundamental values rather than with social manifestations. Social
phenomena undergo constant changes, whereas the values of life are
immutable. Although fast, modern forms of transport have replaced
their slower forerunners. That does not mean the ethics of vehicle
manufacture and use are thereby invalidated. Modern means of
communication may have rendered the older methods obsolete, but
whether these facilities should be utilized to convey truth or falsehood
is as pertinent a question as before.
Whether members of parliament go to work on foot or by helicopter
does not alter the fact that they are bound to fashion laws in accordance
with the order that rules the entire cosmos. Whether they are housed
in huts or in magnificent buildings, judicial bodies are still bound to
mete out justice by the same absolute standards so that the innocent
are defended and the guilty punished.
The promise of a
perfect world in
Paradise is
in consonance
with our desire for
perfection
and justice which
cannot be fulfilled in
this world.
Thus, religion comes out as an integral need for human beings. The
religion of Islam as derived from its original sources presents the
fulfillment of this need. The Quran, the
preserved word of God, is guidance for
man from the Creator of the universe. The
Quran presents the creation plan of God.
Accountability in the Hereafter is central to
God’s scheme. This concept gives meaning to
our temporary lives in this world. The promise
of a perfect world in Paradise is in consonance
with our desire for perfection and justice
which cannot be fulfilled in this world. To be
successful in the Hereafter we need to mould
our lives so that it becomes acceptable to the
Almighty, our Creator and Sustainer.
RELIGION STAGES A COMEBACK
Refuting Mechanical Explanation of the Universe
IF a tree is planted with its roots severed, it will look as green as any
other plant to start with, but, on the very next day, its leaves will
start drying up, and will go on drying up, and very soon the tree
will die. This is exactly what has happened to atheism and disbelief in
religion. In the beginning it looked as if atheism was flourishing, religion
had become a thing of the past and the world had entered an age of
irreligion. But this was a short-lived phenomenon, principally because it
was rootless. And now religion has bounced back with renewed vigour.
Towards the end of the nineteenth century, there was a strong wave of
what was popularly called scientific atheism. But scientific investigations
carried out from the beginning of the 20th century started turning the
tide against its credibility. Sir James Jeans declared that the universe
as discovered by modern science was not compatible with mechanical
interpretations. And now that we have entered the 21st century, there
is an increasing number of theoretical physicists whose explanation of
the world makes the existence of God imperative. Without His Being,
no explanation of the world is possible.
In a 200-page book, published in 1988,
entitled A Brief History of Time, Stephen W.
Hawking, one of the foremost physicists of the
modern age, explains the Big Bang Theory,
according to which the universe is constantly
expanding. After working out the relevant
mathematical equations, Hawking concludes
that the expansion of the universe is taking
place according to a well-calculated scheme.
There are increasing
numbers of
theoretical physicists
whose explanation
of the world makes
the existence of
God imperative.
Without His Being, no
explanation of the
world is possible.
The initial rate of expansion must have been
fixed with great accuracy so that it would
always be less than the critical rate, i.e. the
rate at which the universe would begin to
collapse. If the ‘Big Bang’ model is correct,
and time itself started with it, the initial universe would have exploded
and come to an end a very long time ago. But the universe did not
explode. This phenomenon cannot be explained unless it is accepted
that the rate of expansion of the universe has been determined with
the utmost precision. Stephen Hawking writes:
It would be very difficult to explain why the universe should have begun
in just this way, except as the act of a God who intended to create
beings like us.
One of the most amazing qualities of the
universe is that no interpretation of it, other
than that which accepts God’s existence, can
explain it, despite the best brains in every age
having attempted to unravel its mysteries.
It is claimed that the universe has always
been in existence in its present form. It is also
claimed that it came into being on its own and
that it continues to exist on its own. Cause and
effect are believed to have created everything,
and attempts have also been made to prove
the law of evolution to be the originator of the
universe.
One of the most
amazing qualities of
the universe is that
no interpretation
of it, other than
that which accepts
God’s existence, can
explain it, despite
the best brains in
every age having
attempted to unravel
its mysteries.
But all this has been disproved by current
knowledge. The more we learn about the
universe, the more strange does it seem that something, or someone,
other than God Almighty should be the Lord and Master of the universe.
Whatever arguments or contrary opinions have been expressed to
propagate this theory have been proved erroneous by the knowledge
acquired through human research.
IS LIFE WORTH LIVING
Without Religious Beliefs
EVERYTHING and everyone is disappearing—Churchill, Roosevelt,
Stalin. What an amazing happening, and well worth recording in
my diary. But that will also suddenly disappear.
So wrote Beatrice Webb in her diary, one of the outstanding leaders of
the Fabian society, in 1943, half way through the Second World War.
The diary was published after her death.
Even in times of peace, outstanding people appear on the world’s stage,
show what brilliant stuff they are made of, then quickly disappear, not
apparently by their own choice, but like so many puppets on a string.
Some, like George Bernard Shaw and Bertrand Russell, manage to last
the course much longer than others, but, sooner or later, everyone has
to succumb to the inevitable. No matter how brilliant one’s career, one
has ultimately to die and pass into oblivion.
It is only after we
accept that there is
a life after death, an
eternal existence,
that we see some
meaning in life.
The fact that human beings are continually
leaving this life, when there is still so much
to be achieved, still so many heights to be
reached, seems to make no sense. It all
appears pointless and unjust. Life’s very
ephemerality and its apparently utter futility
present a grave question. In despair, we
wonder why we have to be born at all, if after
such a brief spell in this world, we are all to be
snuffed out, like so many candles.
It is only after we accept that there is a life
after death, an eternal existence, that we see some meaning in life.
It is only after we give credence to what the prophets have told us
of the Hereafter that we see everything fall into place, and have no
further regrets about how transient life on Earth is. Then, and only
then does life seem to be well worth living, and not just a meaningless,
mechanical series of events.
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
RIGHT START
THE correct beginning of the Islamic process is to begin with the
discovery of God, the Lord of the worlds. When a person is in a
state of wandering in search of truth, and then finds the truth,
his case is as if he has come to light from darkness. He has then got a
starting point at the beginning of his task.
Such a man will not be a wandering man, but he will be a man who has
gained something. His every step will be towards his destination, not
towards useless wandering. Such a man will begin with certainty, not
with a jungle of doubts. Such a man is a living man. Such a man has a
creative mind. For him, every morning will be a morning of hope, and
every evening will bring new lessons.
The discovery of the Creator is a mind-boggling discovery. The mind of
the man who discovers the Creator will be awakened to the greatest
degree. He will get everything he desires to get, and he will avoid getting
entangled where he desires not to get entangled. To discover God, the
Lord of the universe, is to get hold of the truth. God is the starting
point of every endeavour. The man who does not get a starting point,
his case is a case of wandering. Whoever finds his Lord has found the source of certainty. The man who does not
find his Lord, it is as if he did not find the most
sought after Being. For such a man there is
nothing but wandering in the dark.
The discovery of the
Creator is a mindboggling discovery.
The mind of the
man who discovers
the Creator will be
awakened to the
greatest degree.
Every person has the opportunity to discover
God at every moment. For example, every
morning when the sun rises, it brings a
message of new hope to every man. Every
morning comes to man in such a way that it
awakens the sleeping man, it brings the man
who has wandered in the darkness back to
the door of light. If man is serious, he will
discover his Creator in this natural event.
BLESSING IN DISGUISE
This Life is a Test
MAN is born into the present world. Here he spends his mornings
and evenings. His life journey continues here through various
experiences. Through these experiences, consciously or
unconsciously, man develops the mentality that the present world is
the real world. In contrast, he feels that the world of the Hereafter is
an unreal world. Because of the apparent difference between the two
worlds, man’s thinking process functions at the level of the present
world. There is practically no place for the Hereafter in his thinking and
planning.
This is the biggest problem for human beings. Looking at the broad
picture, it would be correct if Hereafter-oriented thinking is fostered in
a person, not worldly thinking. In order to save man from going astray
in this matter, nature has arranged that the present world be made ‘a
world of toil and trial’ (
human beings. These problems exist so that man does not consider
the present world as the real world, but builds his life in terms of the
Hereafter.
It is narrated in a Hadith that whenever a person fell ill, the Prophet
Muhammad used to say to him: ‘Do not worry. This ailment will, God
willing, become a means of purification for you.’ (Sahih Al-Bukhari)
This does not mean that when a person becomes ill, he mysteriously
becomes a purified human being. The fact is that if a person does not
experience any illness or accident, and remains completely healthy,
does not experience any harm in life, then the result is that consciously
or unconsciously inside him, feelings of pride are created. His heart is
emptied of feelings of humility. He even becomes an insensitive person.
But when a sensitive person is afflicted with disease or loss, he
discovers his weakness. Feelings of compassion are created in him.
He experiences the reality of being a servant of God. In this way, the
disease draws him away from other things and brings him closer
to God. He turns to God. He begins to remember God. Prayers and
supplications begin to flow from his heart. Sickness becomes a means
of nearness to God for him. Thus, for a serious person, illness becomes
a matter of blessing in disguise.
The fact is that all human affairs are based on man’s capacity of
thinking. Man should never suffer from the psychology of complaining or despair when he is ill or in trouble. Rather, whenever an unpleasant
situation arises, he should consider it with an unbiased mind. He should
try to discover the positive aspects in such negative events. If he does
so, he will have the support of the laws of nature. He will discover the
positive in the negative, and thus he will be able to save himself from
disappointment. It is a fact that frustration is an unnatural frame of
mind.
Illness is a seemingly undesirable thing for
a human being. But if a person possesses a
God-oriented mind, then physical illness will
become a source of spiritual health. The real
importance in this world is mental awareness.
Only an awakened mind is able to learn from
events, and the greatest thing that awakens
the mind is only one in this world: a difficult
situation.
Illness is a seemingly
undesirable thing for
a human being. But
if a person possesses
a God-oriented mind,
then physical illness
will become a source
of spiritual health.
This fact of life has been described in the
Quran as follows:
We shall certainly test you with fear and hunger, and loss of property,
lives and crops. Give good news to those who endure with fortitude.
Those who say, when afflicted with a calamity, ‘We belong to God and
to Him we shall return,’ are the ones who will have blessings and mercy
from their Lord: it is they who are on the right path! (
Real spirituality or contemplative spirituality is that
which has the power to address our minds. Any kind
of spirituality attained at a level lesser than that of our
minds is not true spirituality. All forms of ecstasy are
just reduced forms of spirituality.
OPPORTUNITY FOR REPLANNING
Journey of Life
WHEN a human being is born, a new journey begins. It is a
journey from life to death. This journey is a journey from
this world to the Hereafter. This journey continues in all
circumstances, whether man likes it or not, whether he knows it or not.
Before death a person only knows of news of someone’s death, after
death he will discover it as a reality. The most serious thing about death
is that it always comes at a point of no return. Death does not give
anyone a chance to return to life. A person does not have the chance
to do after death what he didn’t do before death.
No one knows what happens to a person after death. A person who is
alive sees another person leaving the world. But the departed person
does not send any information about the place he has gone to. Death
is a moment of complete separation from
this world. Death does not give a person the
opportunity to re-plan his life, or to regain
what he has lost.
Death does not
give a person the
opportunity to replan his life, or to
regain what he has
lost.
What should an individual do in such a
situation? He should try to gain knowledge
about the post-death period. If a person is
serious and seeks to know with an open mind,
he can find information about the post death
period in the Quran. The Quran has answers
to the questions of a sincere seeking soul. The Quran addresses to not
be heedless in using the opportunity of life you have before death.
Because once the life of this world comes to an end, there will be no
chance to plan after death.
RELIGION AND THE LIFE HEREAFTER
Points to Ponder
The crux of religion is indubitably the belief in the life Hereafter.
SO says Allama Shibli Nomani (1857-1914) under the heading ‘Life
after Death’ in his famous book, Al-Ghazali (biography of the famed
to say that it is because of this belief that religion has had an impact on
human activities. Yet, despite it being the single most important belief
in religion, it has been open to question. He quotes a Bedouin poet who,
addressing his wife, expresses this most succinctly:
Death, rebirth,
My dear: it is all nonsense.
Shibli feels that the first and most difficult hurdle to be surmounted is
the acceptance of the fact that the spirit survives as an entity in its own
right, quite independently of the body. The materialists for their part
think of the soul as being just one more ingredient in the body, in the
way that a chemical element is inextricably a part of a compound, or
they regard it as being a particular property of the faculties of thought
and sense perception on parallel with the
melody which results when notes of a musical
instrument are struck in a particular sequence.
Drawing extensively on two of Imam Ghazali’s
books, he observes that the description of
the soul and the arguments which Ghazali
has mentioned are all derived from Greek
philosophers. Aristotle in his Theology has said
the same and Avicenna has reiterated this in
his own language. But the strange thing is
that Ghazali has left out the point which is of
prime importance in the discussion of spirit or
soul. Soul has no body. It is an essence. Being
purely non-material, this makes it of the first
importance to prove its existence. As Shibli
himself observes:
“The existence of the soul is a matter of
intuition. After pondering over it, we come
to know that the faculty of reason is not a property of matter. Matter
is a lifeless thing. Without reason, you cannot find sublime ideas, arts and sciences and scientific disciplines in matter. These are delicate
substances, quite other than matter, which account for creativity in
the fields of the arts and the sciences. Matter cannot have a creative
faculty. This is an attribute of the soul. After proving the existence of
soul as something separate, the second stage is to prove its survival,
that is, its capacity to survive after the death of the body.”
We can now assert
to a certain extent
that the permanent
existence of the
soul, independent
of the body, or the
survival of the soul
after the death of the
body is no more a
thing which involves
blind faith; rather
it has become a
reality which can be
empirically proved.
As a corollary to this he adds: ‘Though Avicenna has presented lengthy
arguments about the existence of the soul, these are nothing but word
games—or tautology—just like other Greek philosophic thoughts. If an
atheist bent on denying its existence says, “What you have said is just a
kind of repetition of your claim. It has nothing to do with the argument
but is a reiteration of your initial statement; and may be matter itself
is responsible for its kaleidoscopic manifestations after combining in
a particular way. The working of a machine and the music of a musical
instrument are similar things, but without having any kind of spirit.”
There is no logic by which he can be reduced to silence. That is why
Imam Ghazali did not produce any logical argument about the soul.’
Shibli Nomani ends the discussion at this
point. And of a work dating back to 1901, we
could hardly expect more. Modern research,
however, has opened up new vistas of events
and realities, so that we can now assert to a
certain extent that the permanent existence
of the soul, independent of the body, or the
survival of the soul after the death of the body
is no more a thing which involves blind faith;
rather it has become a reality which can be
empirically proved.
The belief in a life
after death, which so
many persons have
found no particular
difficulty in accepting
as an article of
religious faith, not
only may be true but
is perhaps capable of
empirical proof.
Science has discovered that the body is
composed of innumerable tiny cells. These
cells disintegrate each moment, but our diet
makes up for those destroyed cells and they are replaced with new
ones. The body is thus like a building which is composed of billions
of bricks but which is in the process of replacing its bricks at every
moment. Now, if the soul is a phenomenon of the body, then with the
disintegration or changing of the cells of the body, the soul should
simultaneously undergo the same transformation, just as a whole
machine is affected when one part of it is broken, or as the breaking of a
single string affects the tone of a musical instrument. But such is not the
case with the soul. This shows that the soul is independent of the body
and has its own existence. This is why a scientist has said, “Personality is changelessness in change,” that is, the human personality is selfexistent (as compared to the body), keeping its existence in changeless
form amidst continuous changes.
Further proof of the truth of this concept is provided by the discovery
in the field of psychology of the ‘unconscious’ or the ‘subconscious’—a
major part of the human brain. It has been established that the thoughts
stored in the unconscious remain in exactly the same condition until
death. Freud writes in his thirty-first lecture:
‘The laws of logic—above all, the law of contradiction, do not hold for
processes in the Id (inner nature). Contradictory impulses exist side
by side without neutralizing each other or drawing apart; at most
they combine in compromise. There is nothing in the Id, which can be
compared to negation, and we are astonished to find in it an exception
to the philosophers’ assertion that space and time are necessary forms
of our mental acts. In the Id there is nothing corresponding to the idea
of time, no recognition of the passage of time, and (a thing which is
very remarkable and awaits adequate attention in philosophic thought)
no alteration of mental processes by the passage of time. Cognitive
impulses which have never got beyond the Id, and even impressions
which have been pushed down into the Id
by repression, are virtually immortal and are
preserved for whole decades as though they
had only recently occurred.
The truth is that if life
survives after death,
there can be no
interpretation other
than a religious one.
Thus, the processes of the Id being independent
of time shows that the unconscious has its
own independent existence. It has been
established that the body is subject to the
laws of time and space and that it is in space
and time that all its actions take place. Now if
the soul is simply an extension of the body, then, like the body, it too
should be subject to the laws of time and space. Since observation has
shown that this is not so, there is the inevitable inference that the soul
by its very nature is something separate from (though not extraneous
to) the body and that it exists independently. The relation of the soul to
the body is not comparable to that of a machine and its movement, nor
to that of a musical instrument and the music it produces. Had there
been any basis for this comparison, the same laws, which apply to the
body, would have affected the soul.’
A branch of modern psychology which makes an empirical study of
man’s supernatural faculties—psychical research establishes the existence of life after death at a purely observational level. What is
most interesting is that such research does not establish mere survival;
rather it establishes the survival of exactly the same personality—the
entity that was known to us before death.
Man has possessed many other analyzable traits right from the very
beginning, but it is only comparatively recently that they have been
analyzed scientifically. For instance, dreaming is one of the oldest known
activities of man. But ancient man was unaware of the psychological
relevance of dreams, the facts of which have come to light only after
recent scientific research. Even more interesting are quite other
manifestations of the human spirit, the recent facts and figures of which
give strong indications of the existence of extra-sensory perception
and of the objects of this perception.
The first institution to conduct research in
this field was established in England in 1882.
It still exists today under the name of “Society
for Psychical Research.” It began its work on
a large scale in 1889 by contacting 17,000
people who were asked whether—when they
believed themselves completely awake—they
had ever had a vivid impression of seeing,
or being touched by a living being (who
was not actually there) or inanimate object
which moved apparently of its own volition
or of hearing a voice which, so far as they
could discover, was not due to any external
physical cause. Many other institutions from
other countries conducted similar research
and, by means of various experiments and
demonstrations, it was shown that even after
bodily death, the human personality survives
in some mysterious form.
Psychical research
establishes the
existence of life
after death at a
purely observational
level. What is most
interesting is that
such research does
not establish mere
survival; rather
it establishes the
survival of exactly the
same personality—
the entity that was
known to us before
death.
C. J. Ducasse (d. 1969), Professor of Philosophy at the Brown University,
made a philosophical and psychological scrutiny of this concept. He did
not believe in it in the sense in which it is presented by religion, yet he
held that apart from the dogmas of religion, such evidence does exist
that compels us to accept the survival of life after death. In his book
A Philosophical Scrutiny of Religion, he observes:
‘These facts strongly suggest that the universe, and the human
personality, each have a dimension additional to the material one so
capably and successfully explored by the natural sciences.’
Many other scholars who have objectively examined the evidence
furnished by psychical research have felt compelled to accept the life
Hereafter as a matter of fact. After making a general survey of various
investigations in the field of research, C. J. Ducasse observed:
‘Some of the keenest-minded and best-informed persons, who studied
the evidence over many years in a highly critical spirit, eventually came to
the conclusion that, in some cases at least, only the survival hypothesis
remained plausible. Among such persons may be mentioned Alfred
Russel Wallace, Sir William Crookes, F.W.H. Myers, Cesare Lombroso,
Camille Flammarion, Sir Oliver Lodge, Dr Richard Hodgson, Mrs Henry
Sidwick and Professor Hyslop, to name only a few of the most eminent.
This suggests that the belief in a life after death, which so many persons
have found no particular difficulty in accepting as an article of religious
faith, not only may be true but is perhaps capable of empirical proof;
and if so, that, instead of the inventions of theologians concerning the
nature of the post-mortem life, factual information regarding it may
eventually be obtained.
That, in such a case, the content of this information will turn out to
be useful rather than not, for the two tasks which it is the function of
religion to perform, does not, of course, automatically follow.’
Ducasse, while accepting life after death as a reality, has refused to
accept the religious nature of this same phenomenon. This is only a
matter of his own personal predilections. The truth is that if life survives
after death, there can be no interpretation other than a religious one.
Relate to the bounties of God as if they were
created specially for you. Cherish the personal
benefits you derive from them. This will inculcate
enormous gratitude to God.
FROM DENIAL TO BELIEF
Religion Backed by Science
PROFESSOR Chandra Wickramasinghe (b. 1939) is a Sri Lankanborn British scientist, who headed the department of Applied
Mathematics and Astronomy at University College, Cardiff, in
Wales. He has been conducting research into the origin of life since
1962 and has worked with the eminent English scientist, Sir Fred Hoyle.
The results of their research have been published in a book entitled,
Evolution From Space.
When the two scientists commenced their research they both agreed
on one point: that the notion of a Creator is inconsistent with science.
But they were so shocked by the final result of their research that they
had to revise their thinking. “From my earliest training as a scientist,”
Wickramasinghe says, “I was very strongly brainwashed to believe that
science cannot be consistent with any kind of
deliberate creation. That notion has had to be
very painfully shed. I am quite uncomfortable
in the situation—the state of mind I now find
myself in. But there is no logical way out of it.”
New evidence keeps
coming to light,
which makes belief
in God a scientifically
credible concept,
rather than just a
personally desirable
creed.
Both scientists made separate calculations into
the mathematical chances of life having begun
on Earth spontaneously. Independently, they
both arrived at the same conclusion: that the
odds against life having ignited accidentally
on Earth were staggering in mathematical
jargon 10 to the power of 40,000. Add 40,000 noughts to the figure 1
and you have the figure. “That number is such an imponderable in the
universe that I am 100 percent certain that life could not have started
spontaneously on Earth,” says Wickramasinghe.
As they write in their book: “Once we saw that the probability of life
originating at random is so utterly miniscule as to make it absurd, it
became sensible to think that the properties of physics on which life
depends are in every respect deliberate.”
“Sir Frederick Hoyle was tending much more than I towards the higher
intelligence Creator,” Wickramasinghe explains. “I used to argue against
it, but I found myself losing every argument. At the moment I can’t
find any rational argument to knock down the view, which argues for
conversion to God. If I could have found an argument—even a flimsy one—I would not have been a party to what we wrote in the book. We
used to have open minds; now we realize that the only logical answer
to life is creation, and not accidental shuffling. I still hope that one day
I may go back to favour a purely mechanistic explanation—I say ‘hope’,
because I still cannot come to terms with my conversion.”
“My being a Buddhist—albeit not an ardent one—was never a problem,
because it is an atheistic religion which does not profess to know
anything about creation and does not have a creator built into it. But I
now find myself driven to this position by logic. There is no other way in
which we can understand the precise ordering of the chemicals of the
universe except to invoke creation on a cosmic scale.”
Until recently, belief in God was considered to be just a personal
creed, not backed up by rational thought. In
recent decades, however, this situation has
changed. New evidence keeps coming to
light, which makes belief in God a scientifcally
credible concept, rather than just a personally
desirable creed.
What should man’s
relationship be with
God? Science does
not, and cannot,
answer this question.
This is a question
that can only be
answered by religion.
Science impresses on man the abstract reality
of God’s existence, but if there is a God, then
what should man’s relationship with Him be?
Science does not, and cannot, answer this
question. This is a question that can only be
answered by religion.
Study of the cosmos shows that it operates in unity and harmony; this
shows that there must be One God. As science brings one to belief
in One God, Islam presents the concept of one God and His creation
plan for the humankind. One should be a seeker to discover one's
Creator in the presence of many types of beliefs prevalent among
humankind.
The root cause of most of our problems is our deviation
from the peaceful model of nature, which is the best
model for us to follow.
RESTORATION OF RELIGION
Much-needed Task
IN 1509, Michelangelo (1475-1564), painter, sculptor, architect,
and poet, was commissioned by Pope Julian to design and paint
the frescoes for the Sistine Chapel in the Vatican. The project was
completed in 1512. Over five centuries, the original colours used by
Michelangelo had become considerably subdued and, therefore,
distorted. One reason for this was a coating of animal glue which was
spread over the surface of the fresco in the 17th century to keep the
plaster from flaking. This glue then collected centuries of soot from the
torches used to illuminate the chapel before the advent of electricity.
Whereas religion
had originally been
based on belief in
the Hereafter, it
later became an
instrument for the
acquisition of worldly
wealth and power.
Under Pope John Paul II, the Vatican ordered
restoration of the frescoes. At the beginning
of 1986, the first results of the cleaning work
were displayed to the public. Renovation
revealed some startling things about
Michelangelo’s original work. The master was
previously believed to have used subdued,
twilight colours, but it now appears that
the colours he used were so vibrant, it was
decided that softer lighting would be needed
when the cleaning would finish in 1988. Art
historians had to revise their whole concept
of the Florentine school which Michelangelo represented, for the
Florentines have been considered masters of design, but not of colour.
American journalist, George Armstrong wrote in The Guardian Weekly
(February 16, 1986) that the axiom of Tintoretto (1518-1594) ‘draw
like Michelangelo, paint like Titian’ ‘has been thrown off balance by
the Sistine’s restored colours.’ The renovation, Armstrong says, “has
revealed Michelangelo in a new light.” Further restorations culminating
in 1999 had a profound effect on art lovers and historians, as colours
and details that had not been seen for centuries were revealed. It has
been claimed that as a result “Every book on Michelangelo will have to
be rewritten”.
In very much the same way, the nature of true religion has become
distorted over the centuries. Originally, religion is revealed by God
and taught in its pure form by the prophets. Then, when it falls into
the hands of ordinary men, they corrupt its true message, making it
conform to their own desires. Whereas religion had originally been based on belief in the Hereafter, it later became an instrument for the
acquisition of worldly wealth and power.
True faith, as painted by the prophets, springs from the heart, but
religion in its corrupted form becomes a mere enactment of rites
and ceremonies, devoid of any true spirit. Religion in its pristine form
breeds humility in its followers, fostering
human unity; but when religion becomes
distorted, it becomes a source of pride, with
one group using it to assert their superiority
over another.
Religion in its pristine
form breeds humility
in its followers,
fostering human
unity; but when
religion becomes
distorted, it becomes
a source of pride,
with one group using
it to assert their
superiority over
another.
When this happens, it means that grime and
dust have collected on the face of true religion.
Its true colours have become distorted and it
is in need of restoration to its original form.
When the renovation is completed, it will
be revealed that religion is something quite
different from what men have made it out to
be. Theologians will be exposed as misleading
in their interpretations, just as the public has
been misguided in its opinions.
The concept of a living and powerful
God is necessarily accompanied by
the concept of accountability. And the
concept of accountability guarantees
right thinking and right actions on the
part of man. It makes man cautious by
reminding him of God’s chastisement.
COPING WITH DEATH
A Domain of Religion, not of Science
TWO books, published in the US, look at death from a scientific
perspective. One of them, On Children and Death, is written by
Elizabeth Kubler-Ross, who drew material for her work from the
families of dying children. The second book is co-authored by Colin
Murray Parkes, a senior lecturer in psychiatry at the London Hospital
Medical College, and Robert S. Weiss, a professor of sociology at the
University of Massachusetts. Titled, Recovery from Bereavement, the
book grew out of work done by the Harvard Bereavement Study. It
looks at the way widows and widowers under 45 mourn their losses,
and asks the question: Why do some get over their grief, while others
do not? Both books, then, are the result of entirely scientific research,
and aim to provide solace to the bereaved families by adopting a
scientific approach.
Do these books succeed in their aim of offering consolation to those
who have been robbed off their near and dear ones? Suzanne Fields,
reviewing both works thinks not. “These two books by these priests
of science and reason, she writes, address the griefs and protocols of
dealing with the dead and dying. Well-meaning books both, concerned
with offering practical psychological advice as well as solace, they
nevertheless—perhaps inevitably—are useful but not elevating,
sensible but never soaring. Grounded in the earth of observation, they
are offered to wounded spirits that crave not advice but inspiration.”
(Guardian Weekly, January 1, 1984)
The shortcoming of these books is that they attempt to tackle
scientifically a problem that can only be dealt with by religion. It is
only by realizing that death—far from being the end of life—is the
beginning of real life that we can begin to cope with the distress and
suffering that death leaves in its wake. We have been allotted a short
while in this world so that we may be put to the test. We are required
to realize here that, though we seem to have power, we are in fact
helpless before the will of God; though we seem to have possessions
and attachments, everything belongs to Him. It is only those who
feel they own something who fear its loss. If one believes that
everything and everybody is owned by God, then what is there to lose
and lament?
THE CAUSE OF DISCORD
A Matter of Introspection
THE manner of Muslims’ reaction in the face of provocations
is counterproductive. This reaction can even be described as
senseless and unnecessary. Perhaps the reason for this can
be traced back to their pride psychology. It comes into being when
religion is no longer treated as a matter of responsibility, but as a
matter of pride. Such an attitude towards religion plays a fair share in
contributing to the degradation of the Ummah, i.e. the community of
believers.
The Quran says: “The faithful servants of God are they who walk
upon the earth modestly and, when the foolish ones address them,
answer: Peace.” (
teachings cease to inspire people to do good
deeds and a moral decline sets in. People then
become proud and haughty. Whether or not
they act upon the teachings of their religion,
they believe that they are the chosen people
of God. Their attachment to their religion is
reduced to lip service: it exists in theory but
not in practice; it can be seen in outward form
but not in spirit. When religion serves only to
show one’s superiority over others, a high
degree of moral perversion has been reached.
The faithful servants
of God are they
who walk upon the
earth modestly and,
when the foolish
ones address them,
answer: Peace.
People hold their heads high and declare that they are the upholders of
a religion which has retained the pure and original form of monotheism.
However, they contradict themselves by manifesting such reverence
for personalities both alive and dead as should be accorded only to
the Lord, their God. They take pride in saying that Islam teaches one
complete equality, but they continue to discriminate between man
and man. They are the first to pronounce in public that Islam exhorts
one to do good and shun bad in all circumstances, but in private they
disregard this. If their attention is drawn to this contradiction in their
words and deeds, they will turn hostile to anyone daring to criticize
them.
They take immense pride in describing the sublime character of the
Prophet, for instance, his resistance to provocation; yet they themselves
become annoyed about quite trivial matters and even justify their
negative attitude by asking why they should not react in the face of
provocations.
THE PURPOSE OF RELIGIOUS RITUALS
Spirit through Form
WHAT is ritual? Ritual is a religious ceremony carried out in
a prescribed order. Rituals are part of every religion. In
their absence, religion becomes an abstract philosophy.
Philosophy with rituals is religion, and religion without rituals is
philosophy.
Rituals are not just a set of rites. In fact, they are the external expression
of the inner content of religion. Religion begins as an inner spirit
but this spirit must always have an external manifestation. It is this
externalization of the inner spirit which is called ritual.
Ritual without spirit is a diluted form of religion, like a nutshell without
a kernel. True, the shell does also have some value, but the kernel is
the most important part. Rituals are important, but they are like a body
which becomes lifeless when there is no spirit.
There are two levels of religion. One is that
in which spirit and rituals (or form) both have
their distinct values. That is the ideal version
of religion. The other level is that in which
religion is characterized by rituals without
there being apparently any inner spirit.
Ritual without spirit
is a diluted form
of religion, like a
nutshell without a
kernel.
Sometimes, religion is in its ideal form, that
is, ritual and spirit go hand-in-hand. But this
ideal state cannot be maintained at all times.
There can be aberrations in the practice of
religion. Sometimes it happens that form or rituals are present but the
spirit is absent, at least temporarily.
Religion in this latter state is at a less-than-ideal level. But this lower
state is not totally worthless. It also has its value, and, indeed, has a
very important role to play. It maintains the consciousness of religion
and keeps one mindful of it.
This minimum role of rituals can be described as a reminder of spirit
through routine. When you observe the rituals at their prescribed
times, it reminds you that rituals should be performed keeping in mind
their inner content, that is, their spirit.
Rituals might appear as a mere form, but one should understand
that form symbolizes the inner spirit. If the inner spirit has real value, rituals have symbolic value, and both are equally important. Rituals,
the external aspect of the inner spirit, help maintain the inner spirit.
Without rituals, the spirit would be reduced to an abstract idea. In such
a situation, ritual, or form, serves the role of a compulsory or a regular
reminder.
There is a scientific relationship between the
inner spirit and external rituals. The spirit,
when externalized, is not an entirely detached
phenomenon. It is very much attached to inner
consciousness. Without inner consciousness,
no one can perform external rituals. Both are
complementary to each other.
Rituals, the external
aspect of the inner
spirit, help maintain
the inner spirit.
Without rituals,
the spirit would
be reduced to an
abstract idea.
It is difficult to understand the inner spirit
without external rituals, or external rituals
without inner consciousness. Religion always
begins from consciousness. This consciousness expresses itself in the
form of rituals. Consciousness is the real source of rituals.
An important role that ritual plays is to give religion an identity, without
which religion would remain only an abstract idea.
One’s initial feeling of
disappointment should quickly
transform itself into a greater
determination to try harder, and
to channel one’s energies more
effectively towards one’s goal.
THE PURPOSE OF RELIGION
God-oriented Thinking
THERE are two aspects to our world. One pertains to the visible
world and the other to the invisible world. The visible world can
be likened to the tip of an iceberg. Only the tip or a very tiny
part of the iceberg is observable while the major part of it remains
hidden from the eyes, submerged within the water. It is only religion
that enables us to be able to cross the surface of the sea, deeper into
the ocean beds and see the major part of this iceberg.
Repeatedly we come across such occasions in life, when a person feels
he is helpless. He feels the very ends of life have slipped away from his
hands. At this point, it is only God that appears as saviour. He saves his
sinking ship. At that juncture, religion becomes a source of courage and
conviction. A religious man, by nature, is a predictable human being.
One can reliably predict his behaviour.
Religion is the source of all positive ethics.
Religion gives man the power to forgive the
offender. Religion raises him above greed.
The feeling of envy is uprooted. He treats
people with tolerance. He honours people
without discrimination. He saves himself
from committing injustice, always sticking to
the path of justice. He treats even his enemies
with justice and fairness. He contributes
positively to society, becoming a giver rather
than just a taker.
Religion is the source
of all positive ethics.
Religion makes
man God-oriented.
Religion makes one a
man of principle, he
becomes a person of
principled character.
Religion makes one a man of principle, he becomes a person of
principled character. He develops self-control and self-discipline. A
religious person is a serious-minded and honest person. He is everready to appraise himself. A self-corrective mechanism grows within
him, and this quality keeps rejuvenating his personality.
How does religion produce these superior and refined qualities in
man? The reason for this is the bounds of religion are connected with
God, who is the source of all goodness. God thus becomes a source of
inspiration for everyone.
Religion makes man God-oriented. It produces God-oriented thinking.
His life is a God-oriented life. This is the thing which makes a religious
person unconquerable. A religious person develops communion with
God and such a person becomes strong and powerful.
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.
THE LETTER AND SPIRIT OF EID AL-ADHA
(This year’s Eid al-Adha was celebrated on August 1, 2020, in the midst
of the Coronavirus pandemic. The following article was published in the
Speaking Tree column of The Times of India. It is now reproduced here. Prof.
Farida Khanam writes about the essence of this festival and the lessons to
be drawn from it in these changing times.)
EID al-Adha is the second of the two festivals celebrated by Muslims
worldwide. It is not only a celebration but a reminder of the spirit
that each believer must adopt in his life. The special day begins
with two units of namaz, to remind the believer of his duty towards
God, his fellow human beings and of his pledge to lead a pious life. This
festival is a celebration of the Prophet Abraham’s sacrifices in the way
of God. The festivities last for three days.
The celebration is a tribute to the Prophet Abraham’s unwavering faith
in God. Abraham is the common patriarch of the Abrahamic religions,
including Judaism, Christianity and Islam. Abraham and his son
Ishmael were both Messengers of God. Together, they built the Kabah
in Makkah. Abraham established the rites of Hajj—the pilgrimage to
Makkah—by calling humankind to the house of God.
God tested Abraham by asking him, in a dream, to sacrifice his son,
Ishmael. When Abraham told his son about his dream, the latter replied,
“O my father, do as you are commanded; and God willing, you will find me
steadfast.” Abraham then led his son for the sacrifice. At that moment
God called out to Abraham that he had already fulfilled His command.
It had been a great trial of Abraham’s intention and God accepted this
as his sacrifice. God sent a ram to be sacrificed instead.
After the fulfillment of God’s commands, Abraham was made a leader
of humankind.
Abraham is an example of complete submission and devotion to
God. His life embodies abnegation of his will in obedience to God’s
command. Just like Abraham, believers must be ever willing to forsake
everything for the greater good.
This great act of Abraham is remembered by all Muslims every year
on the 10 Dhul Hijjah (twelfth month of the Muslim lunar calendar),
the day which concludes the main rites of the Hajj. On the occasion
of Hajj, Muslims from all over the world throng to Makkah to emulate
Abraham. There the pilgrims perform the animal sacrifice as Abraham
did. The Muslim calendar follows the moon, so the months are based
on moon’s phases. Therefore, this festival is
celebrated on a different day every year, for
the lunar calendar is 11 days shorter than the
Gregorian calendar.
On the occasion of
Eid al-Adha, believers
reaffirm their belief
in God and pledge
themselves to parting
with their precious
belongings, if there is
a need for it.
The feast of sacrifice reminds Muslims of
Abraham’s readiness to sacrifice his beloved
son. In a similar vein, believers reaffirm
their belief in God and pledge themselves to
parting with their precious belongings, if there
is a need for it. The Quran describes these
sentiments: “Truly my prayers, my sacrifice, my
life and my death all belong to God, the Lord of the worlds.” (
At the culmination of the Hajj rites, the pilgrims walk around the Kabah
seven times, all the while praying and concentrating only on God. The
pilgrims pray in the same language, Arabic, thus fostering universal
love and brotherhood during Hajj. Of all the Muslim acts of worship, the
Hajj is the most prominent. In one Hadith, the Prophet of Islam called
it the ‘supreme act of worship’. It is not just the rituals that make it so,
rather it is the spirit in which the Hajj is performed that is important.
This year as we were restrained by the Covid-19 pandemic, a grand
celebration was not warranted. Muslims, all over the world, must
stringently follow the guidelines of the government and the health
officials. It is pertinent to relive the true spirit of worship that rests on
introspection, self-purification and embarking on a journey of leading
a God-oriented life.
Prof. Farida Khanam
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FROM MAULANAS DESK
Maulana Wahiduddin Khan, born in 1925, in Azamgarh, Uttar Pradesh, is an Islamic spiritual scholar who is well-versed in both classical Islamic learning and modern disciplines. The mission of his life has been the establishment of worldwide peace. He has received the Padma Bhushan, the Demiurgus Peace International Award and Sayyidina Imam Al Hassan Peace award for promoting peace in Muslim societies. He has been called ’Islam’s spiritual ambassador to the world’ and is recognized as one of its most influential Muslims . His books have been translated into sixteen languages and are part of university curricula in six countries. He is the founder of the Centre for Peace and Spirituality based in New Delhi.
VIRTUAL MEETING
GOD says, “It is obligatory for Me to love those who love each other
and meet each other for My sake.” (Musnad al-Shihab al-Qudhai)
In this Hadith, love does not mean material love, but it means
meeting each other for the mission of God, i.e. those who are united
for the sake of God’s mission; whose missionary spirit is so strong that
every member of the mission becomes a beloved companion to them.
If such people come together, then they deserve to be loved by God.
But it turns out that human beings, despite sharing the zeal for one
mission, sometimes don’t come together for one reason or the other.
For example, sometimes it happens that people participating in the
same mission migrate and move to different areas. Similarly, the recent
outbreak of Covid has forced people to resort to social distancing as
precaution. It is not possible for anyone to interact face to face in
such situations. The only possible meeting at the moment is electronic
meeting.
The possibility of electronic meeting is a facility of modern times. This
method did not exist in ancient times. This is also called a virtual meeting.
In these times when
everyone must follow
social distancing,
the people of a
mission should take
full advantage of
the facility of virtual
meetings.
It means being in different parts of the world
and discussing with each other through
the internet using video, audio or writing
methods. A virtual meeting is a substitute for
direct companionship in modern times.
A virtual meeting too—if it is for a mission—is
to love for the sake of God, and to gather for
the sake of God. In these times when everyone
must follow social distancing, the people of
a mission should take full advantage of this
facility.
Maulana Wahiduddin Khan
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Follow Maulana at http://www.speakingtree.in (The Times of India)
1. The World’s 500 Most Influential Muslims 2020, Royal Islamic Strategic Studies Centre, Jordan.
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 )
