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.
GLOBAL LIBRARY
PEOPLE write biographies of famous people. But the fact is that
every human being is a book. The human beings, taken together,
constitute a global library. Every human life is a great book. Every
human life is full of events. Every human being has experiences in his
life that are not present in other human beings’ lives. It is as if everyone
carries a whole library with them. Everyone has, within oneself, a
complete library. Even if this library is mostly in unwritten form, it is
still perfectly preserved in the records of the universe.
On Judgement Day, the written or unwritten books of every human
being will be brought into the open. At that time, every human being will
know what he has lost in life, and what he has gained, what opportunity
he has availed of, and what opportunity he has missed out. This record
of life of every human being will be presented to him as a living library.
Whether he likes it or not, the record of his entire life will come before
him. Man will be compelled to read the book he has written.
On Judgement
Day, the written or
unwritten books of
every human being
will be brought into
the open. At that
time, every human
being will know what
he has lost in life,
and what he has
gained.
This autobiography of man will be in his own comprehensible language.
The most serious aspect of this situation would be that no human being
would be in a position to rewrite the story of his life. No one will have
the opportunity to write a second edition of their life story. Writing
the first edition of one’s biography is in the
hands of every human being, but preparing
a revised edition of this story is beyond
anyone’s ken. No one will be able to make
the desired edition of their biography, which
they can read, and give to others to read.
This is the destiny of every human being. By
all means, every person is going to face this
destiny, whether they desire it or abhor it.
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.
God increases
His guidance to
those who follow
guidance.
The
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.
WORLDLY GAIN, SPIRITUAL LOSS
ONCE, I was told by a friend of mine about how well she had
done in securing a job with a big company. The job brought
her a decent salary. It was good news indeed, but then she
also revealed that she had lost interest in her household duties and
socializing. She had become preoccupied with her office work. She did
not even feel like spending time with her husband and children. All of
this information was communicated to me in a matter-of-fact tone. It
seemed that this behaviour was expected of her and quite normal. Her
mind had become so tuned to her office work that she had stopped
missing her social activities.
This made me think about the willingness of people to become so
totally absorbed in mundane activities for a lucrative monthly salary.
Here was someone who was prepared to put her heart and soul into
her work, to set all other loyalties aside, to become immersed in it to
the exclusion of all other considerations. What could be the reason
for this great change? It was due to the expectation of financial gain
that the salary would provide. For spending a few hours in office,
people mould their entire lives accordingly. Even when they know that
around 10-12 years of their life on an average is spent on a job—people
consider it necessary to undertake such jobs whilst sacrificing many
other interests.
All around us we find examples of such people, engrossed body and
soul in their work, devoted to the banalities of commerce. Ask anyone
of them to help in God’s cause, and you will be met with indifference
or, at best with half-heartedness. There will be no zeal and dedication for this work. And whatever little help is offered in terms of effort or
money will be regarded by the donor as more than enough. There will
be no parallel with the lady who is not satisfied just by working at her
office, and who continues to be preoccupied by her work even at home.
There will be no show of the kind of interest which develops when one
is wholeheartedly devoted to the task at hand.
Why is there such lack of fervour for spiritual goals? This seems very
strange when we all know that the rewards God has promised for
working for His cause are hundreds of thousands of times higher
than worldly rewards for everyday tasks. Even a single moment spent
in this world on furthering God’s cause is valued at much more than
one month’s salary. Then why do people fail to show comparable
seriousness and devotion in purely spiritual matters? The answer is
perhaps not far to seek. Worldly returns bring immediate and obvious
benefits. It requires no special perceptiveness to grasp this. But, to
understand the rewards to be gained in the Hereafter, one needs to
have patience, wisdom, and above all, insight.
People only pay
lip service to their
belief in God and
the Hereafter, for
all their attention is
focused on this world
and its gains.
People only pay lip service to their belief in
God and the Hereafter, for all their attention is
focused on this world and its gains. That is why
they are all too willing to devote themselves
to any job in this world which will bring them
a few thousand rupees, regardless of the fact
that this may cause them to lose the limitless
‘thousands’ of the world to come.
Prof. Farida Khanam
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FAITH AND POLITICS
Essential and Relative Aspects of Religion
THE teachings of Islam can be broadly divided into two parts—
the first part is related to belief which is eternal in nature, and
the other part deals with those aspects which depend on the
circumstances. By its very nature, this second part is subject to change
and modification. Teachings about belief are a fundamental part of
religion, while those teachings that change with circumstances are a
relative part of religion.
Faith includes belief in monotheism, the concept of prophethood and
accountability in the Hereafter. It also includes rituals of worship.
Teachings which change with circumstance include politics and
governance. Belief and worship are eternal. Their importance in religion
is permanent. But so far as politics and government are concerned,
the matter is different. The structure of government and emphasis on
politics will change according to the circumstances.
Islam has not made politics an article of faith.
That is why it is forbidden (haram) to revolt
against an established government in Islam.
Islam teaches that when a government is
established, no one should take rebellious
action against it, but rather work in nonpolitical spheres, such as calling people to
God, education and reform, while maintaining
a good relationship with the government of
the day.
Islam teaches that
when a government
is established, no
one should take
rebellious action
against it, but rather
work in non-political
spheres, such as
calling people to
God, education and
reform.
This is why there is no specific rule for the
appointment of a caliph in Islam. There is no
explicit guidance in the Quran in this matter.
The early history of Islam is considered as
a standard of reference for future. During this period, five caliphs
became known as the Rightly-guided Caliphs. They were Abu Bakr,
Umar Farooq, Uthman ibn Affan, Ali ibn Abi Talib and Umar ibn Abdul
Aziz.
As history suggests, each of these caliphs was appointed through
quite different methods. This is an unambiguous proof that there is
no definitive procedure for the appointment of the head of political
institutions in Islam. In contrast, every political constitution in the
world contains clear and comprehensive guidance on such matters.
God is the greatest concern of Islam. The greatest goal, according to
Islam, is that a person should become a true worshipper of God. He
should practise high morals. At the same time, he should convey God’s
message to people. He should communicate the spiritual teachings
of Islam to people in a purely non-political manner. He should prove
to be beneficial to society in spheres such as
reform and education.
The establishment of political power is not
the target of Islam. According to the Quran,
granting of political power is a matter of
putting man to the test, just as wealth is a
means of testing a person. Wealth and riches
are tests for human beings, which is why
wealth keeps changing hands, because God
has to test every human being. If wealth is
permanently given to a single individual or
group, then other people cannot be tested.
Putting wealth in someone’s possession
permanently is contrary to God’s creation
plan.
God is the greatest
concern of Islam.
The greatest goal,
according to Islam,
is that a person
should become a
true worshipper
of God. He should
practise high morals.
At the same time, he
should convey God’s
message to people.
Same is true of political power. Political power is also a test paper.
Political power is given to someone to see how he behaves after
gaining power. Precisely for this reason, political power does not rest
in the hands of one individual or a group, but rather it keeps circulating
among different people. This principle is explained in these words in
the Quran: ‘We bring these days to men by turns.’ (
The fact that political power in Islam is not an absolute requirement
is not a shortcoming. It is a very important principle for the welfare
of human beings. All major conflicts among people arise out of the
struggle to grab political power. Therefore, Islam has adopted the
principle of status quoism in the matter of political power. The benefit
of this principle is that peace prevails in society. People should be
occupied with the work of reform and construction instead of thinking
of war and violence.
FLAWED IDEALS
Disillusionment with Humanity
PHILIP JOHN BAYER, the founder of Quaker State Refining Company,
was one of America’s big business magnates. Eleanor Ritchey, the
unmarried granddaughter of Philip John, inherited an enormous
sum of money and other valuables as her inheritance.
But she hated human beings, and chose to remain single all her life.
She died on October 14, 1968, at the age of 58.
Having no human beings as her companions,
she developed curious habits in pursuit
of pleasure. For example, she would buy
innumerable pairs of shoes, since she
never wore a pair of shoes more than once.
Similarly, she would buy stationery boxes
with astonishing frequency, to mention but a
few of her idiosyncrasies. She donated 1,
pairs of shoes and 1,
to the Salvation Army.
Many lives are
wasted because they
are misdirected. No
real ethical fulfilment
is possible without
a balanced set of
humane ideals.
Stranger still was her interest in dogs.
Whenever she went out in her car, she would pick up stray dogs on the
street, bring them home and look after them with special care. In this
manner she collected about 150 dogs. When her home could no longer
accommodate such a huge pack of dogs, she initially bought a 12-acre
piece of land to ensure their comfort.
In her will, she had it mentioned that all her wealth should go to her pet
dogs. Only after they had all died, was it to be transferred to the Auburn
University College of Veterinary Medicine. The June 6, 1984 issue of
The New York Times carried the news that the last surviving member of
the pack, Musketeer, had died. It was 13-year-old, and had become so
weak that when it walked, its legs trembled, and while coughing it fell
to the ground.
Even the bequeathing of her wealth, although altruistic in purpose,
was marked by eccentricity, and was obviously the offshoot of a flawed
idealism. How much better it would have been if her efforts had been
equally directed towards the betterment of human beings. Without a
sound set of ideals, humanity had become less than nothing for her,
and her energies were frittered away in senseless phobias. How many
lives are thus wasted, because, they are misdirected? No real ethical
fulfilment is possible without a balanced set of humane ideals.
THE UNERASABLE PAST
No Escape from the Consequences
TONY BENN (d. 2014), a British Labour MP, was once dissatisfied
with the way an interview for a BBC radio programme was
developing and, determined that no part of the dialogue
between himself and the reporter should be broadcast. He took steps
to erase it from the tape which had been recording it. To the reporter’s
astonishment, he reached into a cupboard and produced a powerful
electromagnet which he duly plugged in and waved over the tape,
thereby completely removing all traces of the conversation which had
just taken place.
When one is caught in a difficult situation in this world, there is
generally some way or other which allows one to escape from it. One
can, for example, have ‘a clean record’ simply by erasing embarrassing
or incriminating statements from a tape. It is just as if, originally, one
had never uttered a word. Similarly, one can find loopholes in the
law that permit one to escape justice and to proceed in life as if one
had never erred in any material or moral sense. All kinds of evasive
tactics can, indeed, be practised so that
a life of sin, immorality, and crime can be
completely whitewashed; that all the ugliness
of corruption is thus effectively hidden from
the public eye.
In the next world,
there is no question
of erasures, evasion,
whitewashing and
all the other tactics
resorted to by
wrongdoers. No novel
hi-tech gadgetry will
be available to assist
in the concealment of
the truth.
In the next world, however, there is no
question of erasures, evasion, whitewashing
and all the other tactics resorted to by
wrongdoers. No novel hi-tech gadgetry will be
available to assist in the concealment of the
truth. Neither technology nor a clever lawyer
nor the intervention of friends and relatives
will be of any avail in the afterlife where it is
impossible either to practise deception or to
wipe out the events of the past. Everything
that has happened is already there on God’s cosmic tape recorder.
Search as one may, one will never find any instrument which will erase
what is indelibly recorded on God’s tape.
Because, in many cases, our evasive tactics are successful in this world,
we tend to imagine that the same will hold true of the next world. But
the next world is one which is concerned only with realities.
JOURNEY THROUGH THE DARK
Addressing the Issue of Suicide
ALMOST every day, there are reports of people committing suicide
all around the globe. Close to 800,000 people die by suicide
every year. The primary cause of suicides is linked to stress and
depression although other reasons reported include failure and loss,
phobias, frustration, conflict with others, violence, loneliness, abuse,
discrimination, a relationship break-up, financial problems, chronic
pain and illness, etc.
Even many acclaimed and Successful people have taken their lives out
of sheer frustration and depression. Earnest Hemingway, the Nobel
Prize-winning author committed suicide in 1961. Arthur Koestler, the
famous British writer and thinker, committed suicide along with his
wife, Cynthia, in his London home in March 1983. At the time of his
death, he was 77 years of age.
Why should a man who had everything that one could wish for in this
world commit suicide? Mr Koestler had won renown as a scholar and
writer, and had acquired sufficient wealth to leave £400,000 to a British
University for research in parapsychology. The reason for his suicide
was his overwhelming sense of horror and frustration at the evil being
perpetrated in the world all around him—feelings which were reflected
in the many books he wrote. In his famous Darkness at Noon (published
in 32 languages), he excoriates the so-called ‘people’s system of the
Soviet Union, which perpetuates all the cruelty and exploitation which
it was supposed to eradicate.’
In a collection of his discourses published in 1974, he puts his finger
on the crux of the matter: “There is a striking, symptomatic disparity
between the growth curves of technological achievement on the
one hand and of ethical behaviour on the other.” He subsequently
expresses his disillusionment with modern civilization when he writes:
“We can control the motions of the satellites orbiting distant planets,
but we cannot control the situation in Northern Ireland.”
Leo Tolstoy (d. 1910), regarded as one of the greatest authors of all
time, considered suicide the only option for him at the time when he
was considered as a completely happy and successful man. He writes
about his views quite graphically on this issue.
“My question, the question that had brought me to the edge of suicide
when I was fifty years old, was the simplest question lying in the soul of every human being, from a silly child to the wisest of the elders, the
question without which life is impossible; such was the way I felt about
the matter. The question is this: What will come of what I do today and
tomorrow? What will become of my entire life?”
"Expressed differently, the question may be: Why should I live? Why
should I wish for anything or do anything? Or to put it still differently: Is
there any meaning in my life that will not be destroyed by my inevitably
approaching death?" (Confessions)
Life cannot but
appear meaningless
to a person who
has no conception
of the afterlife. The
significance of the
present world can
be understood only
in the context of our
present life being
followed by the
Hereafter.
Failing to find a convincing answer to this
question, he says:
“I grew sick of life; some irresistible force was
leading me to somehow get rid of it. It was not
that I wanted to kill myself. The force that was
leading me away from life was more powerful,
more absolute, more all-encompassing than
any desire. With all my strength I struggled
to get away from life. The thought of suicide
came to me as naturally then as the thought
of improving life had come to me before.”
(Ibid.)
Tolstoy was so driven to commit suicide that
he had to take tremendous efforts to avoid
committing this act.
“And there I was, a fortunate man, carrying a rope from my room,
where I was alone every night as I undressed, so that I would not hang
myself from the beam between the closets. And I quit going hunting
with a gun, so that I would not be too easily tempted to rid myself of
life. I myself did not know what I wanted. I was afraid of life; I struggled
to get rid of it.” (Ibid.)
Fatal Disequilibrium
Animals do not kill themselves, but man does commit such act. After
weighing up all sides of this question, Arthur Koestler came to the
conclusion that in different parts of the human mind, an imbalance had
occurred during the process of evolution. It was this imbalance which
explained man’s killing of man on a stupendous scale.
The researches done by Koestler, however, did not bring him any
peace. His final philosophy was that the best thing for man in modern
circumstances was to commit suicide: “Death could be a welcome and natural relief for someone whose only alternative was pain and
suffering.” (The Guardian, London, March 13, 1983)
Applying this theory to his own life, Arthur Koestler separated himself
from a world which was not of his own making and which he did not
have the power to change. He saw that man opened his eyes in a world
of brightness only to enter the dark realms of death. He saw that
despite extraordinary progress in technology, the moral progress of
humankind was still to be attained. Man could control satellites, but
man could not control man. Animals never killed their own species,
but human beings were eternally plotting the death of their fellowmen. He could see that man planned to reform defective systems of
living by making the optional use of human and physical resources,
communism being one such attempt, but such ‘reforms’ had proved
abortive, bringing more darkness than light to the human situation.
Frustrated beyond measure by these glaring defects in human
existences, Koestler committed suicide.
No amount of worldly success gives one fulfilment. Everyone wants
more, but everyone achieves less. This is the reason for lack of fulfilment
and consequent depression. Man, by nature, wants eternal life and
total fulfilment. He wants to live in a perfect world and enjoy being in
the ideal situation. But the planet Earth is a limited world, while what
man desires can be achieved only in an unlimited world which lies in
the world Hereafter.
Life cannot but appear meaningless to a person who has no conception
of the afterlife. The significance of the present world can be understood
only in the context of our present life being followed by the Hereafter.
Unless this notion is ever-present in the human consciousness, a
descent into negativism is inevitable. In the face of an inexplicably
hostile world, such shocking incidents of the more sensitive souls being
pushed irrevocably towards suicide will keep coming to the fore.
SHARING THE REWARDS
Participate in Spirit
IN the year CE 630, the Prophet led a military expedition to Tabuk.
Some Muslims had valid excuses precluding their participation in
this expedition. With regard to them, this verse of the Quran was
revealed:
‘No blame shall attach to the weak, the sick, and those who have no
means to spend, provided they are sincere to God and His Messenger.
There is no reason to reproach those who do good deeds; God is most
forgiving and merciful. Nor [does any blame] attach to those who came
to you to be provided with mounts, and when you said, ‘I can find no
mounts for you,’ they went back, and tears welled up in their eyes with
sadness, since they could not find any way to contribute.’ (
According to the Prophet’s earliest biographer, Ibn Ishaq (d. CE 767),
these were seven individuals belonging to the Ansar (Muslims of
Madinah). After the Prophet had set out on the expedition, he referred
to them in the presence of his Companions. ‘Do you know,’ he said to
them, ‘you have left some people behind in Madinah who will share
with you the reward of everything you have spent, every valley you
have crossed and every victory you have gained over the enemy.’ ‘Even
though they remain in Madinah?’ Asked the Companions. ‘Yes,’ replied
the Prophet. ‘They had valid reasons for staying behind.’
This goes to show that a person, even when not in a position to
contribute, can gain a share in the reward of those who have striven
for a cause. While appearing to have achieved nothing, he can join the
ranks of those who have achieved much. How can this be? The way to
accomplish this is for us to participate in spirit in those actions in which
we are unable to take an active, physical part. For example, if we see
another person more capable than we are, rather than being jealous
of him, we should acknowledge his superiority. Thus, we shall have a
share in the reward for anything that he does, which it is beyond us to
accomplish. If someone is wealthier than us, it should be our heart’s
wish that God grant them the grace to be truly thankful for their wealth,
and spend it rightly. When they do so, we shall have a share in their
reward. If we see someone in an influential position, while ourselves
remaining among the anonymous masses, we can pray for them thus:
‘Lord, may they use their influence in the service of truth, not in the
service of falsehood’.
STRIKING A BALANCE
Religion and Worldly Demands
BELIEVERS! When the call to prayer is made on the day of
congregation, hasten to the remembrance of God, and leave all
worldly commerce: this is for your own good, if you but knew
it. When the prayer is ended, disperse in the land and seek to obtain
[something] of God’s bounty; and remember God much, so that you
may prosper. Yet when they see some merchandise or entertainment,
they break away to go to it and leave you standing. Say, ‘That which
God has in store is far better than any merchandise or entertainment.’
God is the most munificent Giver. (
These verses from the Surah al-Jumu’ah (The Day of Congregation) tell
us in brief how to maintain a balance between the twin demands of
God-oriented life and our economic activities.
Economic activity is a natural requirement of human existence. That is
why Islam gives full freedom in this matter. However, it is essential that
economic activities be subordinated to religious obligations. Therefore,
although everyone is free to engage in economic activities, he must
fulfil certain conditions.
1. Earning from economic activities should be considered a blessing of
God.
2. God should be constantly remembered during one’s economic
activities.
3. Economic activities should not be allowed to cross the limits imposed
by God.
People should strike a balance between economic activities and
demands of religion by remaining prepared always, so that whenever
they receive a call of religion, they must give preference to the demands
of religion over the economic necessity. These demands include one's
own intellectual development, dissemination of the word of God and
contributing positively towards society. After having fulfilled their
religious duties, they will then have every right to return once again to
economic activities.
Islam is a religion of nature. and must be understood from its original
sources―the Quran and the life and teachings of Prophet Muhammad.
While giving out religious commands, it takes into full account the
worldly needs of a human being. Islam does not put human beings
under undue stress. It is mentioned in the Quran thus: ‘God does not
charge a soul with more than it can bear.’ (
THE NECESSITY OF PRETREATMENT
Before the Action Begins
TEXTILE pretreatment is described as the series of cleaning
operations performed on the yarn or the cloth. Impurities that
cause adverse effects during dyeing and printing are removed
through the process of pretreatment. A term associated with the
textile industry, pretreatment describes the process to which cloth is
subjected before it can take further processing.
Pretreatment processes include desizing, scouring, and bleaching
of fabrics. In cotton, pretreatment is carried out in order to remove
any inherent or added matter present in it, thereby improving its
absorbency and whiteness. Mercerization is another such process
that imparts properties of cotton, namely fibre strength and shrinkage
resistance. It also enhances the accessibility and reactivity of cotton
cellulose.
These pretreatments, therefore, play a major
role in subsequent dyeing, printing and
finishing. In fact, it has been reported that 70
percent of all the defects occurring in dyedfinished fabrics may be attributed to the
imperfect preparation of the base fabric.
If we want our
efforts to bear fruit,
it is essential that
we should take the
correct preliminary
steps before plunging
headlong into
difficult situations.
Without the
necessary moral
preparation, all our
steps will go awry,
just like a cloth which
is dyed without
pretreatment.
This principle of pretreatment is as integral
and necessary in human affairs as it is in
clothes. If we want our efforts to bear fruit,
it is essential that we should take the correct
preliminary steps before plunging headlong
into difficult situations. Without the necessary
moral preparation, all our steps will go
awry, just like a cloth which is dyed without
pretreatment.
If journalism of decent standards is to thrive,
it is essential that there should be industries
to feed it. Independent journalism thrives and
prospers when backed by industries. Thus, industrial backing is the
pretreatment for the emergence of quality journalism.
To concretize the power of votes in elections, unity is the first
prerequisite. Without the pretreatment of electoral unity, voting power
will be divided and it will fail to become a genuine political power
capable of serving true social ends.
Similarly, before taking steps of any social consequence, it is necessary
that there be a leader who is respected by the majority. Attempting
to take initiatives without a central leadership is like leaping into an
abyss. Central leadership is the prerequisite for the success of positive
social movement.
The need for initial preparation is present in every walk of life, in private
affairs as well as in public life. Those who seek to achieve high ideals, but
do not wish to go through the tedium of doing extensive groundwork
first, are building sandcastles which will not be able to stand the test
of time. Their ambitions are no more than flights of fantasy which will
never get off the ground in the world of hard realities.
The characteristics possessed by cotton and the cloth made from
it have been directly invested in them by God. The physical rules
governing them are, therefore, universal and invariable, and it is only
by accepting them as such that man can take the right steps in order
to make the clothes of his choice. In this, God gives us a clear sign as
to how we should construct our lives. That is, we cannot jump to the
later, more refined stages, without going through all the processes of
pretreatment. It is only when the initial conditions have been fulfilled
that we can proceed to the next stage to achieve the desired success.
One can never satisfactorily reach the destination without passing
through and giving due attention to all of the preliminary stages.
PRICE OF UNITY
Sacrifice Your Opinion
IN the days of the Prophet, Madinah was a natural fortress. To the
south were densely clustered date-palm groves and to the east and
west were high mountains which presented natural barriers to any
would-be invader. There was, therefore, only one front from where the
city needed to be defended. When news reached the Prophet in CE 624
that the Quraysh were advancing in great strength towards the city, he
summoned his Companions so that their immediate strategy could be
discussed. Most of the Companions favoured resistance to the attack
from within the city, because of the obvious geographical advantages.
But the younger members were of the view that if they did not rally
forth to do battle outside the city, the enemy would perceive this as a
sign of weakness and cowardice.
Though Abdullah ibn Ubayy and most of the senior Companions
were in favour of meeting the attack from within the city, the Prophet
decided to accede to the wishes of the younger Muslims. Accordingly,
he set forth with an army of one thousand for Uhud. Abdullah ibn
Ubayy, who felt that the advice he had given was wise and proper, felt
deeply offended that it had been summarily rejected, and it was with
a heavy heart that he accompanied the Muslim army. However, before
they reached Uhud, he turned back along with his 300 followers on the
grounds that since the Prophet had agreed with the others and not
with him, he saw no reason to go to his death on the field of battle.
(Biography of the Prophet by Ibn Hisham)
Subsequent events—heavy losses for Muslims and ultimate defeat at
Uhud—proved him correct, but his disobedience was seen as a form of
transgression. It brought down upon him the wrath of God and earned
him the ignominious title of ‘Leader of the Hypocrites’.
Although Islam attaches great importance to consultation, in the last
analysis one course of action can be adopted at any given time, the
simultaneous pursuance of several dissimilar courses of action being
a logical impossibility. Everyone, of course, is considered to have the
right to put forward their point of view, but since prolonged wrangling
produces nothing but chaos, a stage should come when the path is
cleared for action. The true Muslim should, therefore, state his views,
but be prepared to follow the directives of those at the helm of affairs,
whether or not they are in consonance with his own opinions. He
must bear it ever in mind that no strong society has ever grown out of
disunity.
THE PSYCHOLOGY OF SUCCESS
Physical Strength Alone is not Enough
WHEN compared with the losers or below par performing
sportspersons, champions often possess equal physical
strength and capabilities. Both of these receive training of
an almost equal standard. Then why does one win and another lose?
This question became a subject of research in America.
The group of researchers chose a few leading international wrestlers
and made comparisons of their physical strength and psychological
reserves. They found out that there is one marked difference between
the winners and the losers in world competitions. This difference was
not physical but psychological. It plays the most crucial role in winning
or losing a competition. The experts found that the winners were more
conscientious and in control of themselves
than the losers. The report is summed up
with these words:
“Losers tended to be more depressed and
confused before competing, while the
winners were positive and relaxed.” (The
Times of India, July 26, 1981). This applies
equally to the broader field of life. In life,
when two individuals or two groups confront
one another, their victory or defeat does not
depend so much on material resources as on
intellectual and psychological reserves.
When two individuals
or two groups
confront one
another, their victory
or defeat does not
depend so much on
material resources
as on intellectual
and psychological
reserves.
The conviction that one’s goals are
worthwhile, the observation of discipline with
no contradiction between words and thoughts, dispassionate thinking,
even in times of crisis—all these are qualities of mind and heart which
determine success, and obviate failure in the wider field of life.
THE SUPERIOR SOLUTION
Patience and Tolerance
PATIENCE, the focus of about 200 verses of the Quran, and referred
to indirectly in many others, may be termed the core subject of
the scriptures. The verses directly relating to patience are quite
explicit in their content. For instance,
Seek help with patience and prayer. (
And endure patiently whatever may befall you. (
Exhort one another to steadfastness. (
Do not yield to those who deny the truth and the hypocrites: ignore
their hurtful talk. Put your trust in God. (
A very pronounced and direct instruction to behave with patience and
endurance is apparent in these verses.
The majority of the other verses are also intensely concerned with
patience. The very first verse of the Quran begins with “All praise is
due to God.” (
gratitude and admiration to Him. But this is a very trying expectation!
We know that this world is full of unpleasant experiences and nobody
can be insulated from them. According to the Quran, “We have created
man into a life of toil and trial.” (
to create a life of absolute bliss for himself.
How then a person can become grateful and appreciative of God’s
grace in the real sense? The only way to be so is through patience.
It is only when a person patiently endures worldly problems that it
becomes possible for him to express his feeling of gratefulness to God.
It is for this reason that the Quran brackets gratefulness with patience.
(
Patience makes a person capable of finding a positive and successful
solution to every problem. When someone explodes with anger
while facing his adversary, he loses the faculty to respond effectively
or to think of well-planned action. But when he adheres to patience
and tolerance, he finds himself competent to make a rational move
instead of an impulsive reaction. History testifies that one who acts
on impulses and emotional reactions invariably fails; and one who
responds rationally always succeeds. Patience is undoubtedly the
superior solution to all problems.
TRUE GRATITUDE
Appreciate Your Benefactors
THE Prophet of Islam is reported to have said, “One who never
expresses his gratitude to other human beings will never be
grateful to God.”
Gratefulness is a state of mind which cannot be compartmentalized. lf
it manifests itself in one place, the chances are that it will do so in other
places too. If a man shows gratitude to one person, he will surely show
it to others likewise.
When a man does someone a good turn, it is something quite obvious—a
tangible direct experience. On the contrary, God’s kindness, being an
indirect experience, is not at all obvious. A person has to be perceptive,
and reflective in order to recognize the favours God has granted him.
While the favours a man does are observable, God’s favours can be
realized only by thinking about them.
One who fails to perceive an event which is
directly observable cannot be expected to
grasp something which can be apprehended
only after a great deal of cogitation.
A person has to
be perceptive, and
reflective in order to
recognize the favours
God has granted him.
If the recipient of a favour fails to acknowledge
it for fear of belittling himself in the eyes of
his benefactor, he does himself nothing but
harm. It is more a question of being belittled
in the eyes of his own conscience than falling
down in others’ eyes—a course by far the
more injurious.
An even greater disadvantage of an ungrateful attitude is that it
produces a mentality of non-acknowledgement. Failing at first to
acknowledge the favours of one’s fellow men leads on to failure to
give wholehearted credence to the Lord of the universe. There is no
greater loss in this world than to have failed to acknowledge one's
Creator.
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
POSITIVITY: THE FERTILE GROUND
FOR GOD-REALIZATION
FOR a plant to grow, fertile land is essential. Only on fertile land
will it be possible for a plant to grow into a green tree. Such a
development cannot take place on barren land. For a tree to
grow, fertile land is indispensable. Fertile land is favourable for the
plant while barren land is totally unproductive.
The same is true of ma’rifah, or discovery of God (God-realization).
Ma’rifah can take place only in such a seeker who has a noble personality.
One who is not such a seeker cannot attain to ma’rifah. He has to have
a positive personality. Conversely, an unfavourable personality may be
described as a negative personality. One who desires that the orchard
of ma’rifah should grow within him must turn himself into a positive
personality, whatever the cost.
A man with a negative personality is one who is of a reactionary
disposition. He succumbs to the influence of his environment. Because
of his immature consciousness, he is unable to rise above external
circumstances. He cannot form his opinions uninfluenced by external
pressures. He will always look at the negative aspects of events.
One who desires
that the orchard of
ma’rifah should grow
within him must
turn himself into a
positive personality,
whatever the cost.
By the grace of God, one endowed with a
positive personality finds the opportunity to
think along the right lines, and continues to
attain God-realization so that the process
of building a spiritual personality is ever
ongoing. The attainment of God-realization is
possible only on the fertile soil of a positive
personality.
UPBRINGING OF CHILDREN
Actions Speak Louder than Words
A CERTAIN person had special arrangements made for the training
of his children. A Maulvi would come every day to give them
religious education, while he himself would urge them to say
their prayers regularly. Daily he would spend some time with them
to help them memorize the basic Islamic creed kalima and the verses
of benediction from the Quran. He would attempt to impart to them
such moral values as respecting their elders, behaving with propriety
towards others and so on.
Nevertheless, when his children grew up, they were no different
from the average person who is worldly and clever whenever his
own interests are at stake. The reason for their early training having
had so little effect was that it had been little better than a form of lip
service. It had all been so many empty words—empty, because the role
model presented by the father was that of a man of the world. When
it came to mere words, he could be described
as religious. But when it came to actions, all
the aura of religiosity fell away from him. For
such a man it was impossible to create a truly
religious atmosphere within his own home.
Religious training is
not achieved by the
uttering of religious
words; it calls for the
sedulous building
up of a religious
atmosphere.
For example, there was a neighbour of his for
whom he felt nothing but the most deadly
antagonism. Having once imagined himself
insulted by this man, his own ego went on
fanning the flames of revenge. Out of sheer
spite, he reviled his supposed enemy at home
and did his level best to defame him in public. He even went to the
extreme of trying to destroy his means of livelihood, by going to court
and filing false cases against him.
These reprehensible activities went on for fifteen long years. His children
would, of course, hear of religious values from his lips but all the while
they would be breathing in an atmosphere which had been poisoned
by his destructive activities. And wherever the atmosphere does not
match the pious utterances made in it, a set of double standards is
bound to be the result. We should never forget that actions speak
louder than words.
Most parents, no matter how religious-minded they imagine they are,
tend to make this mistake. While they talk to their children of spiritual
and moral matters, they divert practically all of their attention to
worldly affairs. They will speak of the next life, but they will set up their
homes in such a way that the great goal of their lives degenerates into
the mere piling up of things of worldly importance. They will extol the
virtues of a righteous life, but instead of donating their wealth to good
causes, they spend it in the mere fulfilment of the worldly ambitions
they have for their children.
This is not religious training; it is but a mockery of it. Religious training is
not achieved by the uttering of religious words; it calls for the sedulous
building up of a religious atmosphere. In a home where there is no
all-pervasive atmosphere of religion, it is not possible to instil moral
values simply by letting fall a few religious-sounding phrases. It would
not suffice to spend part of the family income on religious matters:
conversations, family interests and daily activities must all be rooted in
religion. Only then will it be possible to inculcate a truly religious way
of thinking in one’s children.
The deeds must conform to the words. But all too often they do not.
Why should this be so? Why should there be such shortcomings when
it comes to putting words into action? The reason is that making any
kind of statement only means mouthing a few words, whereas action
is complicated by a number of problematic factors. If a man pledges
himself to a particular course of action, but then shows himself unwilling
to make concessions to some, or all of these factors, he cannot be said
to have spoken in true earnest.
Putting principles into practice is not a simple matter. Only half the
battle is won by getting up on a platform and addressing an audience. It
is not really too difficult to make high-sounding speeches on the moral
values of Islam. All one needs to do is to gather enough information
from books on the subject and, of course, it helps to have an extensive
vocabulary. But practising what one preaches is a different affair. It is
seldom that action can be taken without encountering different kinds
of obstacles on the way to one’s objective. Putting words into action
means, inevitably, putting up a struggle.
Another inhibiting factor is the egoism of certain individuals. Even when
they have demonstrably erred, they cannot bring themselves to utter
the words, “I have erred,” or “I was wrong”, far less make amends. This
would be too damaging to their prestige. This is why we find innumerable people who are all ready to bear witness to the fault of others, but who
cannot, or will not acknowledge their own shortcomings.
It is all too easy to recount anecdotes relating to the acknowledgement
of truth by Islamic personalities of bygone days, because the telling
of such tales does not in any way detract from one’s own moral
standing. But when it comes to making an
avowal of one’s own errors, that is a very
different matter because it shows up one’s
personality in an unattractive light. Thus,
a man who successfully projects another’s
acknowledgement of truth is a total failure
when it comes to acknowledging his own
mistakes.
An atmosphere at
home which suggests
that there can be
no compromise on
principles is the only
effective way to train
children. If you do
not put principles
into practice in your
private and public
life, nothing can
prevent your children
from receiving bad
influences.
This is mainly why people formulate
principles, but do not act upon them. They
feel that in acting upon principles, their own
interests are harmed. The ego comes under
attack, much unpleasantness ensues and with
all that they are still obliged to return good
for evil. Sometimes, people find themselves
in the position of having to bow to their
enemies and forsake their friends—all for the
sake of principles. Equally unpleasant is the
relinquishing to its rightful owner of an object which has been procured
and kept by force, or by some other unlawful means. Principles mean
nothing unless their formulators refuse to compromise on them.
This is undoubtedly an extremely difficult task. But the creation of an
atmosphere at home which suggests that there can be no compromise
on principles is the only effective way to train children. If you do not
put principles into practice in your private and public life, nothing can
prevent your children from receiving bad influences—even if you keep
reciting the Quran day and night, and even if you send your children to
the most prestigious Islamic schools for their education.
WHEN JUDGES ARE JUDGED
Everyone is under Trial
ABOUT those who pronounce judgement, the Prophet said, “There
are three kinds of judges, one of whom will occupy the Garden
of Paradise, while the other two will be consigned to Hellfire.
The one to be admitted to the Garden will be the one who recognizes
the truth and makes his judgement in accordance with it, while one
who recognizes the truth yet makes his judgement in defiance of it
will occupy the Fire, as will he who comes to a decision on the basis of
ignorance.” (Abu Dawood and Ibn Majah)
The first obstacle which has to be surmounted in arriving at the
truth, whatever the issue, is the veil of falsehood which conceals the
facts. Once this has been removed and what is right has been made
manifest, there is still the question of personal acceptance of the
truth, and, equally important, the willingness to act upon it. Basing a
decision upon accurate knowledge frequently
demands a sacrifice of some sort—of prestige,
position, power, credibility, etc.—from the
person who has to make it. Those noble souls
will be held worthy heirs of the eternal life
who strive to find the truth and who, having
found it, are prepared to make whatever
sacrifices are necessary in its acceptance and
implementation. They are the ones whom
God will admit into the Garden of Paradise.
Basing a decision
upon accurate
knowledge frequently
demands a sacrifice
of some sort—of
prestige, position,
power, credibility,
etc.—from the person
who has to make it.
The other two categories of people mentioned
by the Prophet cannot be deemed fit to enter
Paradise. In the first instance, because lying
in the face of a known truth is like staging a
rebellion against God Himself, and in the second, because a lack of
seriousness in the quest for truth—a wilful ignorance—is quite enough
to destine one to damnation. If, having earnestly sought out the truth,
one makes a wrong decision, one’s action will surely be forgiven, but
if, in matters of right and wrong, one makes a judgement without
any proper investigation and scrutiny of the facts, one can never be
forgiven in the eyes of God.
It should not be thought that this applies only to the judges who sit in
the courts of law. Every one of us has to make decisions in life which
affect the destinies of others in greater or lesser degree: it is on the
basis of these decisions then that our eternal fate will be decided.
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 PROPHET: A MAN OF PEACE
Peace in Islam
THE very word Islam (from the Arabic root silm) implies peace, and
all the teachings of Islam are based directly or indirectly on this
principle. There are teachings of the Prophet that say that ‘Peace
is Islam’, and that, ‘God is peace’ (Sahih al-Bukhari). Similarly, there is
another Hadith (teachings and sayings of the Prophet Muhammad)
that says that a Muslim is one from whose tongue and hands, people
are safe. One of the attributes of God described in the Quran is ‘AsSalaam’, which means ‘peace and security’. That is to say that God’s
Being itself is a manifestation or embodiment of peace. In the Quran,
divine guidance is likened to the ‘path of peace’ (
In Islam, Paradise, the eternal ideal and the ultimate objective of every
human is called the ‘Home of Peace’ (
of Paradise will wish peace for one another, which is another indication
of the importance of peace in the ideal society.
Peace is the norm in Islam; war is an exception. All the teachings of
Islam and the life of the Prophet of Islam testify to this. There is a
Hadith that says that God grants to gentleness what He does not grant
to harshness. That is to say, a peaceful approach is distinctly superior
to violent approach.
Peace in the Quran
The Quran is undoubtedly a book of peace, not a book of war
and violence. This can be seen from the fact that all of the Quran’s
pronouncements are directly or indirectly related to peace. Its opening
invocation is—“In the name of God, the Most Beneficent, the Most
Merciful”, and this verse is repeated in the Quran 114 times. This is an
indication that the greatest attribute of the Supreme Being who sent
this book to us is His mercy. We could say that the theme of this entire
book is God’s all-embracing compassion.
Judging by its consequences, the way of peace is far better than
confrontation or conflict. According to the law of God for humankind,
“Reconciliation is the best.” (
God has decreed success only through reconciliation, and not through
violent courses of action. The Prophet’s wife Aisha said that the Prophet’s
general policy was always to choose the easier (non-confrontational)
path (Sahih al-Bukhari).
This means countering aggression with aggression is a hard option
and countering aggression with patience and forbearance is an easier
option. A radical approach is more difficult than a gradual one. Peace is
always the easier option in achieving the desired results.
The Prophet of Peace
Due to the intolerance and violent extremism
of small groups of people who call themselves
‘Muslims’, Islam is currently widely perceived
to be a religion of violence, with objectives
that appear to be achievable only through
terrorism. This, however, is untrue.
Islam is not the name given to the behaviour
or the actions of a particular group of people
who call themselves ‘Muslims’. Islam is a
religion which has certain beliefs and ethics,
and people who say that they hold those
beliefs and value those ethics are called
Muslims. It follows, then, that the behaviour
of Muslims must be judged by the principles of Islam and not vice
versa. Islam cannot be evaluated based on the actions of Muslims.
The Quran is
undoubtedly a book
of peace, not a book
of war and violence.
This can be seen
from the fact that
all of the Quran’s
pronouncements are
directly or indirectly
related to peace.
If individuals calling themselves ‘Muslims’ adopt terrorism, then the
responsibility for their actions lies with them, not with the religion they profess. In spite of their professed Islamic agenda, the actions of such
people cannot be deemed Islamic.
Islam is the name of the revealed religion professed by the Prophet
Muhammad, and exemplified in his life. The Prophet Muhammad was
a prophet of peace, not a prophet of violence. In the Quran, he is called
a ‘mercy to humankind’.
He was a peace-loving personality in the complete sense. His peaceloving nature was so heightened that he did not even like to hear the
name Harb, which meant war, and guided the parents of the child to
change it to Hasan which meant goodness. He believed in cultivating a
peaceful character. He wanted his followers to do good works for the
people, giving them the message of peace and prosperity and not of
death and destruction.
The battles that took place during his life were only incidental and
under exceptional circumstances, rather than being the main feature
of his life. However, most of the Prophet’s biographers have painted an
altogether different picture. Instead of presenting him as a prophet of
peace they have portrayed him as a prophet of violence.
The battles which were fought during the
Prophet’s time were related to the culture
then prevailing amongst the Arab tribes.
Before the Prophet’s birth there was an
ongoing conflict between two major tribes of
Madinah. It is said that this war continued for
120 years and thousands of people perished
in these battles, the prominent one of which
was known by the name of Battle of Bu’ath
between Aws and Khazraj tribes.
Islam is the name of
the revealed religion
professed by the
Prophet Muhammad,
and exemplified in
his life. The Prophet
Muhammad was a
prophet of peace, not
a prophet of violence.
In the Quran, he is
called a 'mercy to
humankind'.
The Prophet Muhammad was born at a time
when Arabia was divided into many different
tribes, each with several clans, all vying for
domination. Fights between tribes and clans
over trivial issues were common. Due to this
culture, there were skirmishes between the
Prophet’s followers and their opponents. Most of the incidents that
have been presented by the biographers of the Prophet as battles can
be better classified as minor skirmishes instead.
He began his mission of conveying God’s guidance to humankind in a
peaceful manner. There was never any act of violence by the Prophet against those who objected to his teachings or oppressed him and his
followers during the entire thirteen years of his life as a prophet in
Makkah. While he was in Makkah, his teachings were always those of
patience, tolerance and avoidance.
The Prophet and his followers had to face the hardships of a three
year social boycott by the opposing Makkan tribes, and they faced
this patiently enduring harshest difficulties. His opponents plotted to
kill him, so he quietly left Makkah with a few of his Companions to
Madinah. He gave the same advice to his followers.
Even in Madinah, his opponents did not leave the Prophet and his
followers in peace. They did everything possible to make life miserable
for them. At such a time the following verse was revealed:
Will you not fight against those who have broken their oaths and
conspired to banish the Messenger? They were the first to attack you.
Do you fear them? Surely God is more deserving of your fear, if you are
true believers. (
These hostilities resulted into the two battles
of Badr and Uhud.
After these battles when the Prophet got
to know that his opponents were marching
towards Madinah with an army of 10,000, he
employed a strategy of avoidance by creating
a trench outside Madinah because of which
an armed conflict was averted.
If we compare the
Prophet's battles
with other battles in
history, we will find
that the mission of
the Prophet was a
nonviolent mission;
and the battles
that happened
were defensive
in nature and
under exceptional
circumstances
The Prophet was on a divine mission to
present God’s message to humankind.
Any mission of communication can only
be successful when the circumstances are
harmonious and peaceful. For an atmosphere
of peace, though, a price has to be paid, and
that was in the form of perseverance in the
face of all obstacles; in ignoring the problems
whilst availing of the opportunities. The Prophet’s opponents were
constantly provoking him and his followers to engage with them in
battle over petty issues, but the Prophet and his Companions always
chose the divine teachings of patience and forbearance to circumvent
every conflict. The Quran says: “Whenever they kindle the fire of war,
God puts it out.” (
Further we have the example of the Peace Treaty of Hudaibiya where
the Prophet unilaterally accepted all the conditions of the opponents.
This treaty was broken by the opponents resulting in their surrender.
The Prophet, in spite of the atrocities they had done did not even allow
them to be insulted and, instead, announced a general pardon in the
following words: “Go, you all are free”.
If we were to objectively study the entire 23 years of prophetic life, it
would be absolutely clear that the Prophet Muhammad was a prophet
of peace. If we compare the Prophet’s battles with other battles in
history, we will find that the mission of the Prophet was a nonviolent
mission; and the battles that happened were defensive in nature and
under exceptional circumstances.
The number of people killed in these battles was very few when
compared to the casualties of many other battles in history.
In comparison to the above sampling of battles from history, the
defensive battles fought by the Prophet were those at Badr, Uhud and
Hunain. The combined total duration of actual fighting was equivalent
to only 1½ days. The total number of casualties in all these battles was
1,018.
Because of a lack of objective understanding of the Prophet’s life,
Muslim biographers have misrepresented the facts by ignoring the
prevailing customs and culture of the time. Due to this, their writings
about the Prophet’s life show a war-like pattern.
On the other hand, non-Muslim biographers of the Prophet have
adopted a different approach. These people have largely ignored the
main events of the Prophet’s life choosing to focus on a few, exceptional
incidents that they have used as the basis of a picture of the Prophet’s
life they have painted, that portrays him as a warrior prophet.
They have also been unable to see the Prophet’s life as different from
Muslim culture, which has led them to assume that terrorism in the
name of Islam is an outcome of the teachings of the Prophet of Islam.
The true modest personality of the Prophet appeared to many of his
biographers as deficient in some way or the other. This image of the
Prophet appeared to them as falling short of the standards of leaders
of other peoples of the time, who were great conquerors and warriors.
Hence these biographers tried to present an image of their Prophet as
a warrior, which, in their eyes was a superior image.
However, this picture of the Prophet is totally baseless and selfassumed. In truth, the Prophet’s was a peace-loving personality.
The example of the Prophet was not one of overpowering people by
fighting with them; rather it was by winning the people over with love
and compassion.
The Quran says:
Believers, obey God and His Messenger when
he calls you to that which gives you life. (
It is obvious from an understanding of the
Quran that the mission of the Prophet was
different from that of emperors and kings.
The mission of kings is one of conquests and
wars. On the other hand, the mission of a
Prophet is not to rule over people, but to bring
about a spiritual transformation in them and
to teach them God-oriented living.
The mission of
the Prophet was
different from that of
emperors and kings.
The mission of kings
is one of conquests
and wars. On the
other hand, the
mission of a Prophet
is not to rule over
people, but to bring
about a spiritual
transformation in
them.
From the above analysis, it should be obvious
that the Prophet Muhammad was a prophet
of peace, and not a prophet of violence. The
approach to the biography of the Prophet by
both Muslim and non-Muslim biographers is
not correct.
We, the members of CPS International founded by Maulana Wahiduddin
Khan are working for the mission of the Prophet. Maulana Wahiduddin
Khan, the recipient of many peace awards has dedicated his entire life
for this cause. He has been re-engineering the minds of the people
towards peace and positivity. Maulana often says, ‘Terrorism is an
ideology of violence and we have to counter it with the ideology of
peace’.
PREPARING FOR DEATH
The Ultimate Destination
MAN comes to this world equipped with an excellent mind and
an excellent body. Therefore, the first thing one must think of
is how he came into being. The world in which he finds himself
is an exceptionally favourable one for survival. Here he finds an earth
where he can live in comfort. There is the sun which continuously gives
light and energy to him. Here is fertile soil in which all kinds of crops
can grow. There is abundant water, which is essential for sustaining
life. Here there is air which unceasingly provides him with oxygen to
breathe.
This planet Earth inhabited by man supports him in numerous ways.
Here is a life-support system of a very high order. Without this it could
have been impossible for man to survive or make progress. Man has
been granted so many blessings that it is impossible to count them all.
Only some of these blessings have been discovered by science. These
too are so immense in number that even if
someone studied them all his life, he would
not be able to learn about all of them.
This situation poses a great question which no
person can overlook. Man’s own astonishing
existence and the beautiful world around him
compel him to ponder upon how all this came
about.
We have to ask these
questions: Who made
me? Who created this
world? Who created
this most meaningful
life-support system
and pressed it into
my service?
We have to ask these questions: Who made
me? Who created this world? Who created
this most meaningful life-support system
and pressed it into my service? Everything in
this world is a great blessing and everything is silently giving a call and
inviting us to ponder over this matter and discover who the provider of
all these blessings is!
There is another very grave matter linked to this question and that
is the ephemerality of human existence. Man is born with the most
precious faculties. He possesses a miraculous mind. He wishes to
achieve limitless progress by making use of his extraordinary talents.
Human life appears to have an eternal character but, within less than
a hundred years, while man is still on his life’s journey, some unknown
power intervenes and takes him away and sends him to another world.
Why this happens is an extremely serious question. And it certainly
needs to be answered. Any person who is serious about his life can
never rest contented without knowing the answer to this question. It is
only the right answer to this question that can give a proper explanation
of the present life. Moreover, the answer to these questions will tell us
what should be done to make life meaningful and successful in the real
sense.
Such questions have been objects of reflection throughout human
history. Many great minds have devoted themselves to finding answers
to them. The answer which has satisfied the minds at a universal level
is that there is a God of this world. He is its Creator, its Lord, sustaining
the entire world with His almighty powers; and then that this world has
been created under a special creation plan.
According to this plan, man is an eternal creature. But the Creator has
divided human life into two parts, a small part of which is placed in
the phase of life before death, while the major part is placed in the life
after death. Death does not mark the end of life. It is rather the entry
into another world so that man may spend the rest of his life in an
eternal abode.
The Greatest Unawareness
The dead have left the world—this reality is
known to everyone. But there is something
of which many people are unaware: they too
have to die one day. They too are going to
face the same fate as that faced by others.
It is strange that people see others die every
day, yet they exempt themselves from these
happenings. It is as if everyone is silently
agreeing that others had to die and they have
passed away, but that death is not going to
come to them.
Man is an eternal
creature. But the
Creator has divided
human life into two
parts, a small part of
which is placed in the
phase of life before
death, while the
major part is placed
in the life after death.
This lack of awareness is most fatal. Such kind
of unawareness is known as ‘Ostrich thinking’.
Whether or not anyone thinks about death, death without doubt is
running towards them.
Death is like an earthquake at an individual level. The earthquake comes
without any warning. Death too comes without prior announcement.
Everyone is helpless in the face of an earthquake. Similarly, everyone
is helpless in the face of death. Death comes all of a sudden. Like the earthquake it shatters the castle of man’s illusions. Man may want to
prevent the approach of death, but he will never succeed in doing so.
Death is governed by its own laws and proceeds without man’s consent.
This situation demands that man should be extremely sensitive about
death. He should feel every night that the next morning he may not
see the light of day. Every night when he goes to bed, he should feel
that his eyes may not open again the next day. If man is thoroughly
conscious of this fact, he will be shaken to the core. Life for him will not
mean living in the simple sense. It will rather be the herald of death.
Fortunate are those who become aware of this sudden approach of
death and make full preparation before death actually strikes them.
Death for Everyone
‘Life has become for me a waiting period for
death’, said an old man. In reality, life is a
waiting period for death for everyone although
most people do not realize this fact. The only
difference between an old and a young man
is that the reality which is accepted by the
old man compulsively will be accepted by the
young man only if he ponders over it. For an
old man, death is a compulsive discovery. For
a young man, it is a conscious discovery. A
highly successful American businessman, on
reaching 90, felt that he was no longer able
to function either physically or mentally. Now the next stage that he
was going to face was death. One day he expressed his feelings to an
aquaintance in these words:
“I am going to take a fateful leap into the unknown.”
Death is governed
by its own laws and
proceeds without
man’s consent. This
situation demands
that man should be
extremely sensitive
about death.
This fate awaits everyone who is born into this world, whether he is weak
or strong, rich or poor, literate or illiterate, powerless or powerful. The
day is to come for everyone when he will take the fateful leap towards
death—even for the one who had been denying that there is life after
death.
The wise man is one who realizes this reality in advance. It is this reality
which has been expressed in a teaching of the Prophet in these words:
‘The wise man is one who controls his desires and works for
the life after death; and the unwise man is one who follows his
desires and pins all his hopes on God.’
Ephemeral Accomplishments
In the first quarter of the twentieth century, the British Empire was
at its zenith. In those times they built a new city (New Delhi) within
the bounds of Delhi. It contained the Vice Regal Lodge, Parliament
House, India Gate, grand official buildings, a network of broad avenues
and beautiful parks, etc. This world of New Delhi in those days was so
distinguished that it was regarded a ‘political Taj Mahal’.
When this ‘political Taj Mahal’ was ready, it was visited by a French
leader. He was very well read. He knew that the world had seen a
democratic revolution and that, like other empires, the British Empire
too was certainly going to come to an end one day. Therefore, he
expressed himself in these words: “What a magnificent world they
have built to leave.” This is the story of everyone in this world, with the
sole difference that some built small castles
and others built big castles. The end of this
magnificent ‘political Taj Mahal’ was that
British rulers finally left it on August 15, 1947.
The same end awaits all humans. Certainly the
time is going to come for everyone when, all
alone, they will have to leave this world leaving
their castles behind them. This happening
takes place before us each and every day. But
no one learns anything from this. Everyone
is living as if whatever has happened with
others, will not happen with them.
One who sees his
own death in the
death of others is
truly alive. A living
person does not wait
to undergo a fatal
experience and only
then learn a lesson
from it.
Whether or not one expresses this in words, it is a fact that in this
matter every one has exempted themselves although the reality is that
no exemption will be made for any human being.
Old Age, Death
Man is born into this world as an infant. Passing through various
stages, he reaches adolescence. Then he grows old and finally within
a period of a hundred years he dies. It happens to all human beings—
compulsory aging after adolescence and afterwards inevitable death.
This is the story of every individual whether he is rich or poor, ruler
or ruled. Man appears to be invested with powers. But in the matter
of death he is totally powerless, just as an earthquake comes all of a
sudden governed by the unilateral laws of nature; similarly, death too
comes from the Creator on a unilateral basis. Man has no say in this
matter.
This state of affairs demands that man should remember death at
every moment. He should be engaged all the time in introspection as to
what preparation he has done for the life after death, and what he has
in store for his journey after death. People write life’s diary but what is
more important is to write the diary of death. Everyone should record
in his diary as to what he thought today about death.
For instance, hearing of someone’s death should remind us of our own
death. When we witness that person’s last rites and see his body being
lowered into the grave, it should remind us that one day we too would
be buried in the same way.
One who sees his own death in the death of others is truly alive. A living
person does not wait to undergo a fatal experience and only then learn
a lesson from it. The truly alive person is one who learns lessons from
others’ experiences.
HALF THE STORY
Impediment to Forming of a Correct Opinion
USUALLY people narrate only the second half of their story. They
conveniently skip the first half of it. For example, if someone
hits a person on the road, the person who is hit will say that
another person hit him. But he won’t tell what he said himself that
made the other person angry, and he hit him under provocation.
In the same way, if there is a dispute between two groups, and incidents
of oppression and wrongdoing occur, then there is definitely one group
that incites the other with its actions. This is how the other group starts
to riot. But when the first group tells the story, it will only describe the
second part of the event. It would say that the other group was the
first to commit mischief. But they would not acknowledge that they
did something which instigated the opposite group, which incensed
the other party. Such reporting can be termed as poor or incomplete
reporting.
This one-sided reporting is common in
society. It is the case of every person—they
hide their share of the mistake and only
mention the faults of others. This is biased
reporting. There are two disadvantages of
such reporting. First, it puts a stop to the
development of right attitude, and second, it
does not solve the problem.
Biased reporting has
two disadvantages.
First it puts a stop
to the development
of right attitude and
second it does not
solve the problem.
Moreover, this type of reporting is an act of
intellectual misconduct. It goes against the
demands of justice. This kind of inadequate
reporting is morally wrong and does not help in solving the problem.
The narrator of one side of a story may feel happy within, but with
respect to the external world, this kind of approach is certainly not
useful.
AN UNDISCOVERED REALITY
Journey Towards Death
DEATH is the most known event of human life, yet it is an
undiscovered reality. People see or hear of this regularly, but
everyone takes it as external news. No one applies it personally.
What is the reason? The reason is the ‘now-based’ culture. This culture
is so common that everyone, religious or secular, is living in their ‘now’.
It is rare to find a person who lives for tomorrow.
Animals do not possess a mind like humans.
Animals are born today and live for today.
But a human being has a special mind. The
concept of tomorrow is human mind’s unique
feature. All the planning of a human being is
based on tomorrow. Without tomorrow, there
is no planning, civilization or activity.
Unawareness of the world Hereafter leads
one to plan only for the present. Seldom
can you find a person who plans keeping
the world Hereafter in mind. They talk of the
world Hereafter, but it is mere lip service, not
the result of a deeper realization.
It needs an intellectual campaign to make people aware of the reality
of death and the Hereafter. Death is the gate through which we enter
the next world. But man is oblivious of this significant reality which he
should know more than anything else.
The American evangelist Billy Graham has reported a very thoughtful
incident. Once he received a message from a very important person,
who had requested him to come and meet him urgently. Billy Graham
cancelled all engagements and went to meet him. Face to face in his
office, the person said without any introduction: ‘You see I am an old
man. Life has lost all meaning. I am going to take a fateful leap into the
unknown. Young man, can you give me a ray of hope?’ (The Secret of
Happiness, Billy Graham, 1955)
This is not just a story of a statesman; rather it is the story of every man
and woman. Every person, consciously or unconsciously, is obsessed
with this thought. Man’s average life expectancy is about 70 years.
This is why every person, sometime or the other, thinks: What will be
my life after seventy years? What will happen to me after death? What will happen to me when I leave this world and go to another unknown
world?
When his son died, these same thoughts were expressed by the wellknown singer Jagjit Singh (1941-2011), in these words: Chitthi na koi
sandesh, jane wo kaun sa desh jahan tum chale gaye. (You left no letter
and no message. No one knows the world to which you have gone.)
These lines do not only represent the feelings of a father at the death
of his son, rather it is the case of every human being—if he is alive, then
this is his feeling about himself and if he has died, then these are the
feelings of the relatives whom he has left behind.
Almost all thinkers of history were obsessed with trying to explain this
phenomenon. Everyone tried to discover the answer to this question.
However, every answer failed to provide a satisfactory explanation
to this phenomenon. In 1935 Alexis Carrel wrote a book Man, The
Unknown. From another aspect the theme of this book was: Destination,
The Unknown. Even today this destination has remained unknown and
undiscovered.
Having spent my entire life in trying to find an answer to this question
led me to the discovery that the only rational answer has been given in
the Quran. According to the Quranic explanation, man was born as an
eternal creature. But, his life was divided into two parts: the pre-death
period and the post-death period. Man’s life is like an iceberg. Only a
tip of his life lies in the present world, the rest of it lies in the world
Hereafter. Man should strive to his utmost to prepare himself for the
next world, so that in the Hereafter he can achieve what he could not
in the present world.
The question of life after death concerns everyone, consciously in some
cases and unconsciously in most cases. Answering this question is the
greatest human service. Those who engage in this work will be held as
the greatest benefactor of modern human history. Is there any taker
for this task?
REFORMING A SOCIETY
The Only Correct Starting Point
IN ancient times, when Jews suffered their political decline, it
produced a tendency among them to fight in order to regain their
political glory. At this critical time, according to the Bible, the
Prophet Jeremiah told them:
Say to the king and queen mother, “Humble yourselves; sit down. For
your rule shall collapse, the crown of your glory.” (Jeremiah 13: 18)
Through this example of the Jews, a universal
principle is stated here: nations suffer decline
after they have experienced rise. Nations
experience political subjugation after enjoying
political supremacy. This is exactly according
to the law of nature. This fact was highlighted
by the historian Ibn Khaldun (d. 1406) in
these words, “Nations have their lifespan just
as people have lifespan.” The nations should
recognize and acknowledge this change
when it comes about. Not accepting the
change at this time would mean exposing the
community to further destruction.
The fact is that
political power is
not the monopoly
of any group or
community. As long
as a community
possesses the
required capacity,
political power will
remain with it
The fact is that political power is not the monopoly of any group or
community. The attainment of political power is linked to its essential
capacity. As long as a community possesses the required capacity,
political power will remain with it. When it loses this capacity, political
power is taken away from it. When this happens, the community
should again develop necessary capability, instead of waging fruitless
war against those who have been granted political power.
The Quran states that change in the fortunes of a nation is always the
result of the change in an individual: God does not change the condition
of a people’s lot, unless they change what is in their hearts. (
Whenever a community’s standards fall at the collective level, its cause
must be searched at the level of the individuals who comprise it.
Because the collective condition of a community or nation can change
only after the condition of the people of the nation has changed. There
is no other alternative. The process begins at the individual level and
not at the level of the crowd. It is only demagoguery that thrives in
crowds. No real work of development can take place at this level.
SLEEP A REMINDER OF DEATH
Learning from Daily Phenomena
THE Prophet of Islam likened death to sleep and life to the state
of wakefulness after sleep. When he woke up every morning, he
would say: “All praise and thanks are due to God who gave us
life after death.”
For humankind, waking and sleeping are likewise symbolic of life and
death. Going to sleep is like dying and waking up in the morning is
like rising from the grave. Our inevitable awakening after sleeping
foreshadows with certainty how we shall arise after death to give an
account of our deeds on the Day of Judgement.
Man has to pass his life in this world in such a way that every happening
becomes a reminder of the Day of Judgement. His sleeping and rising
should also serve as reminders of life after death.
The gravest aspect of man’s life is that his
existence does not come to an end after
death. He shall be taken to another world. The
present world is a world of action, while the
world to come will be one in which he reaps
his reward. That will be the beginning of a
new and eternal life—either eternal Heaven
or eternal Hell.
Man has to pass his
life in this world in
such a way that every
happening becomes
a reminder of the
Day of Judgement.
His sleeping and
rising should also
serve as reminders of
life after death.
Man is reminded daily of this most important
reality when he goes to sleep and when he
rises from sleep. In this way, actions of this
world come to remind man of the Hereafter.
If we are conscious of the above fact on a
daily basis, it will certainly show in our behaviour in the day-to-day
life. It is not possible that we be aware of this fact while also leading
our life without any consideration for striving towards achieving the
higher goals we are meant to achieve in this world. We are here for a
purpose and for this, one needs to adopt the concept of high thinking
and simple living.
The Prophet of Islam used to lead a very simple life and he laid great
stress on simplicity even for believers. Once he said, “O people, don’t
you hear me, O people, don’t you hear me, O people, don’t you hear
me. Simplicity is undoubtedly a part of faith. Simplicity is undoubtedly
a part of faith.”
When man has discovered the greatness of God, his own existence in
comparison appears quite insignificant. This feeling makes him a truly
modest person. He starts living a God-oriented life. His manner ceases
to be aggressive and his voice becomes gentle. Even his gait expresses
his modesty. His whole attitude comes to reflect a new seriousness.
All this inevitably results in his preferring simplicity in everything: in
food, drink and living arrangements. He avoids luxury, pomp and show.
His soul finds pleasure and contentment in leading a life of simplicity
instead of indulgence.
True faith leads man away from artificial things. He becomes more
inclined to lead his life according to the laws of nature, where simplicity
is the rule. He develops a liking for a simple way of life. This attitude
behoves the believer. Naturalness is in accordance with his modesty
and humility, which are great virtues in the eyes of God.
The daily actions of sleeping and waking which might just appear as
two ordinary actions amongst many in our life can actually be the
greatest reminders to keep us away from frivolities and be serious
about achieving the high goals befitting a human being.
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 CE 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
It is We who have ordained death for all of you; and We cannot be
prevented from replacing you by others like yourselves or changing
your forms and re-creating you in forms that you know nothing of.
You have certainly known the first creation. Why, then, do you not
take heed? Have you thought about what crops you plant? Is it you
who cause them to grow or do We? If We so pleased, We could turn
your harvest into chaff. Then you would start lamenting, ‘We are
ruined, nay, we are deprived [altogether].’
Have you considered the water that you drink? Is it you who cause it
to descend from the clouds, or do We? If We so pleased, We certainly
could make it salty. Why, then, are you not grateful? Have you thought
about the fire that you kindle? Did you produce the tree that serves
as fuel or do We? We have made it to be a reminder and a benefit for
the wayfarers. So glorify the name of your Lord, the Supreme. (
For one who ponders over these events, there are countless lessons. In
them there is proof of a second life after the present life. Similarly, there
is a sure indication in them that He who has given things can also take
them away. Then, there is the example of water. Reservoirs of water
are mostly found here in the shape of seas containing salt water. About
is made up of salt. It is a miracle of God’s law that when water vapour
rises from the sea, pure water rises and the salt is left below. The fact
is that the system of rain is a huge universal desalination process. Had
this natural arrangement not been in place, all of the water in the world
would have been brackish just like sea water.
Nay, I swear by the setting of the stars—and, indeed, that is a most
mighty oath, if you only knew—that this is indeed a noble Quran,
in a well-guarded preserved Book, which none can touch except the
purified. It is a revelation sent down from the Lord of the worlds. How
can you regard this discourse with disdain? Do you make its denial
your means of livelihood? (
The snow on mountain peaks, the water flowing in rivers would all
have been extremely salty. In spite of the vast stores of water on
the earth, the non-availability of fresh water would have presented
an insurmountable problem for humanity. If man gave this matter
consideration, his heart would be full of praises for God.
The word ‘mawaqi’ is the plural of ‘mauqa’a’. Its meaning is the place of
falling. Here, the mawaqi of stars probably means the orbits of stars. In
this universe, there are countless big stars. They are revolving in their
respective orbits with extreme precision.
This is a happening so great as to be awesome. A person who gives
serious consideration to this system functioning in space, will be
compelled to admit that the Creator of this universe is unimaginably
Mighty. Then the Book coming from such a Creator should also be
certainly great, and the Quran is undoubtedly such a great Book.
The Quran reached the Prophet through the angels in exactly the same
condition as it was in the preserved tablet (lawh mahfudh) and it is still
intact in that same condition today. There is no other book of ancient
times which has been so perfectly preserved. This in itself is proof of
the Book’s (the Quran’s) greatness. The misfortune of one who does
not obtain guidance from such a book is incalculable.
Verse 79 of Chapter 56 needs further elaboration as it is often
misconstrued.
It is invariably brought as a proof by those who claim that a person
must make ablutions before touching the Quran. In fact, regarding the
pure ones referred to in the verse, a renowned commentator of the
Quran Ibn Kathir says: “They are the angels; this was believed by a few
Companions of the Prophet. The Pagans of Quraysh alleged that the
Quran was brought down by devils and so God informed them that
none touches it except the pure as mentioned in another verse of the
Quran in chapter 26: verses 210-211. It was not the devils who brought
down the Quran; neither are they worthy of it, nor are they capable of
it.”
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.
Can we ask God for death?
No, this is completely forbidden according to Islamic teachings. This
has been alluded to in the following Hadith:
Sa’d ibn Ubaid narrated that the Prophet said, ‘None of you should long
for death, for if he is a good man, he may increase his good deeds and
if he is an evil-doer, he may refrain from evil deeds and repent. (Sahih
al-Bukhari)
Hence the longer you live, the more opportunities you get to do good
deeds, or repent if you have committed any bad ones. Keeping this
wisdom in mind, one should always pray for well-being and happiness
and not anything negative. According to the creation plan of God, the
hour of death for every individual has been appointed by God Himself.
We should accept our natural time of death, as God knows what is best
for us.
Is there a positive aspect of the phenomenon of death?
Yes, the positive aspect of death is the sense of urgency that it creates
in a person. The thought of death makes a person realize that whatever
needs to be done, should be done at the present moment. Whether or
not a person believes in religion, the concept of death would still instil
a sense of urgency in him.
How do we develop the personality that helps us recover from our
misfortunes?
The answer to this question is very easy and very difficult at the same
time. It is easy because our Creator has not created anyone to become
a case of failure, not even an ant!
We have an example from history through which God has shown us
this principle. The principle is to admit one’s mistake and then plan for
the future. Thus, the starting point is ‘I am wrong’, or in other words,
you blame yourself and not anyone else for what you experience.
Generally, people do not admit that they were at fault. When one has
the ability to admit one’s mistake, then things change for the better.
The King of Japan, Emperor Hirohito, had said at the time of the
Japanese defeat in WWII: It is according to the dictates of time and
fate that we have resolved to pave the way for a grand peace for all
the generations to come by enduring the unendurable and suffering
what is insufferable. (The Gyokuon-hoso broadcast, on accepting the
Potsdam Declaration)
This is an example of the ultimate extent of admitting one's mistake.
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 )
