Maulana Wahiduddin Khan (1925-2021) was an Islamic scholar, spiritual guide, and an Ambassador of Peace. He authored over 200 books and recorded thousands of lectures giving the rational interpretation of Islamic concepts, prophetic wisdom, and the spiritual meaning of the Quran in the contemporary style. His English translation, The Quran, is widely appreciated as simple, clear and in contemporary style. He founded Centre for Peace and Spirituality (CPS) International in 2001 to re-engineer minds towards God-oriented living and present Islam as it is, based on the principles of peace, spirituality, and co-existence. Maulana breathed his last on 21 April, 2021 in New Delhi, India. His legacy is being carried forward through the CPS International Network.
The End
ASK MAULANA
Your Questions Answered
The remedy for ignorance is asking questions. (Prophet Muhammad)
The spirit of enquiry is the hallmark of an open society and the above
saying of the Prophet aptly illustrates this principle. A culture of
curiosity and open-mindedness will foster development in any society
by motivating its members to learn enthusiastically and enrich their
knowledge. This is because awareness of one’s ignorance is half of
knowledge, as it becomes a stepping-stone to seeking and finding
answers. A questioning mind is like a flowing river that is replenished
with fresh thoughts and ideas and continues on its journey.
Why people find it difficult to live with others in harmony?
Generally people are proficient at pointing out others’ inadequacies,
and that is why they have trouble living with others. If people recognize
their own inadequacies, they will realize that they too stand at the
same place where others are standing. The acknowledgement of one’s
own shortcoming develops humility and amiability. Contrary to this, if
one can see only the inadequacy of others, they will become proud and
arrogant and it will become difficult for such people to live with others.
The study of psychology tells is that all qualities cannot be found in a
single individual. Each one of us has distinctive qualities. If people have
some good qualities, they will also have some other qualities which will
emanate from their original good quality. For instance, if a person is
brave, he will also be resolute; if a person is intelligent, he might also
have a critical attitude. This being so, the best option is to ignore the
weaker side of that person and concentrate on the brighter, stronger
side if we want to benefit from his abilities. This holds good for all
relationships. If we want to have roses, we have to tolerate the thorns.
It is a fact that a single person cannot on his own achieve anything of
significance. To do great things, it is necessary to be able to draw upon
the strengths of a number of people. To be able to do this one should
be practical, not idealistic.
Why do human affairs often descend into chaos?
This is because members of the society flout the principles which bring
order into their lives. Social living, if it is to be successful, should be
regulated by laws which are as immutable as the laws of nature. These laws can be effective, however, only if man fully grasps the necessity
to adhere to them. One must realize that society without order is like a
factory without electricity. It simply will not work.
It should also be realized that the prevalence of certain virtues over
their opposing vices is a great contributing factor in maintaining
order. Generosity, broadmindedness, forgiveness and politeness must
respectively override miserliness, narrow-mindedness, vengefulness
and rudeness. Consideration for others must always be one’s first
response in any given situation.
Certain traits of character are naturally supportive of social order.
Knowing what a situation requires of one, whether it is a matter of
conscience or discretion, is always conducive to harmonious living. Just
knowing what to say, when to speak and when to remain silent are
among the greatest social virtues. Knowing whether to adopt a hard or
an accommodating attitude, whether to be firm or whether to be pliant
is equally important.
People who understand these niceties of social coexistence, and put
them into practice, are vital to the solidarity in society. Without them
order would degenerate into anarchy.
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
Chapter ABRAHAM
In the name of God, the Most Gracious, the Most Merciful
Alif Lam Ra
We have revealed to you this Book so that, by their Lord’s command,
you may lead men from darkness to the light: to the path of the
Mighty, the Praiseworthy One, to God, who possesses whatever is in
the heavens and whatever is on Earth. Woe to those who deny the
truth, for they shall be sternly punished! (
Faith enables man to discover God as a Being who is all powerful and
possessed of all the good attributes. Such a mental state is not merely
a formal belief. It, in fact, signals the emergence of a man from the
darkness of ignorance and his entering into the light of knowledge.
It amounts to the observation and realization of the Hereafter, while
actually remaining in this world. Faith in reality is a conscious attainment
and not the spiritless repetition of certain combinations of words. The
Book of God aims to lead man to this higher stage of consciousness.
Receiving guidance at the command of God would appear to attribute
the matter of guidance to God. But these words are, in fact, aimed
at man himself. There is an immutable law of God, which He has
established for the guidance or misguidance of man. According to this
law, a man’s serious desire for guidance is the only condition which
will take him towards it. When a man receives guidance in this world,
it is not simply because of the efforts of the missionary, but because
it is available to him by the law of God which lays down that only that
person will receive the bounty of guidance who himself is desirous of receiving it. Nobody can receive guidance without his own personal
desire to have it.
Woe to those who love this life more than the Hereafter; who turn
others away from the path of God and seek to make it crooked. They
have gone far astray. Each messenger We have sent has spoken in the
language of his own people, so that he might make the message clear
to them. But God lets go astray whom He will and guides whom He
pleases. He is the Almighty, the All Wise. (
God has made the path of guidance extremely clear and well illumined;
signs are spread all around on the Earth and in the sky; the Book of
God provides undeniable arguments in its favour; human nature bears
testimony to its veracity; in other words, all the evidence in nature are in
its favour. This being so, those who do not seek out guidance certainly
refrain from doing so in consideration of their worldly interests and
not for any real reason, though such people advance a number of
‘arguments’ in order to justify their behaviour. But the actual purpose
of these ‘arguments’ is to find something wrong with a straightforward
statement. They are intended purely to justify their rejection of divine
guidance in the eyes of the people.
In view of this, only that person will be deprived of guidance whose
desires of self-interest and worldly inducements have made him
completely blind and deaf.
It was the way of God to raise prophets from among the addressees’
own community, fully taking into account their mentality, so that they
might be able to call upon the people in their own understandable
language to accept the truth. But it was very strange that the way
adopted for the betterment of the people led to the very opposite
effect. When they saw that the prophet was a man like themselves and
talked in their own familiar language, they rejected him, considering
him to be an ordinary man. The way adopted to make the process of
guidance easier was turned by them into a source of misguidance.
It is not the way of God to display magical feats in order to attract people
towards Himself, for example, by sending to a community a prophet
who speaks a strange language or making the people wonderstruck by
discoursing in a magical style. God does not cater to the wonder-loving
nature of human beings. God’s way is that of simplicity and realism. He
has established His world on the basis of realities; therefore, He also
carries into effect His scheme for the guidance of man on the basis of
realities, not of magic.
We sent Moses with Our signs, saying, ‘Lead your people out of the
darkness into the light, and remind them of God’s Days. In that there
are signs for every patient, grateful person.' (
Here, ‘Our Signs’ means those signs of the universe which prove the
statements of God to be true. ‘God’s Days’ (ayyam-ullah) means those
events of history when the decision of God was made manifest and,
with the special help of God, truth was victorious over falsehood.
But it is very strange that these things remain almost untraceable in
our world. The signs of God have been masked by wrong interpretation
and wrong explanation, and the Days of God were not considered
worth mentioning, the utmost attention was given to writing instead
about ‘the Days of the Human Being’ (ayyamul-insan).
In view of this, the only way for a servant of God to emerge from the
darkness of falsehood is to exercise patience and remain grateful.
Modesty is necessary to find the truth. In order to find the truth, one
has to lose oneself and this cannot be attained by anybody without
the exercise of patience. Then the realization of truth shows a man
that the division of resources in this universe is a matter between the
giver and the receiver. God is the Giver and man is the receiver. The
proper feeling which develops in man after the discovery of this reality
is known as gratefulness. That is to say that, in order to reach reality,
man has to exercise patience and, in order to assimilate this reality
within himself, he has to be grateful.
FOLLOWING THE MODEL OF NATURE
For Human-friendly Earth
WE live in an unfathomable universe. We are only a miniscule
part of a gigantic society. We should adopt the same
behaviour in our lives as that adopted by all the other
components of the universe. This is the correct natural course, and
the secret to our success lies in adopting this course. What is this
behavioural model present in the universe? Observe the stars and the
planets in the universe. Each star and planet moves in its own orbit
with incredible precision and regularity, in accordance with the laws
of nature. None of them move out of their own orbits and trespass on
another’s orbit. Due to this discipline, there is peace and order in the
universe. Likewise, we should also adopt this policy of non-interference
in society. Everyone should be conscious of the fact that their freedom
ends where the freedom of others begins.
The study of the
universe shows that
everything gives
something to others
without taking
anything in return.
Everything in the
world continuously
conveys the message
that we should
give, without taking
anything in return.
We should adopt this
culture, and live as
givers, rather than
takers.
Look at the world of plants. Plants have silently
adopted the mechanism of photosynthesis.
They continuously supply oxygen that fulfills
the necessities of other living things, using up
unwanted carbon dioxide. This is a selfless
system of profitability. It is essential that we
also choose to follow this system in our lives.
Look at the flow of water in a mountain
stream. The flow is repeatedly obstructed by
stones in its path that appear to be obstacles
to its journey. But the spring does not attempt
to remove the stones to continue its journey.
Instead, it carves its way ahead around and
alongside the stones, as if telling us not to
collide with obstacles, but to continue on our
way by keeping away from them.
Similarly, we see in the world of animals,
that now and then, animals quarrel. But it is
always for a short time. They quickly become
normal as if nothing had happened. In the same way, throughout our
social lives, we will go through a lot of unpleasant experiences, but we
should make sure they are only temporary.
The study of the universe shows that everything gives something to
others without taking anything in return. For instance, the sun provides light and warmth to inhabitants of our little world, but it does not
take anything in return. The atmosphere continuously provides lifesustaining oxygen, without taking anything in return. Similarly, all
the natural resources of the world serve us without taking anything
in return. This entire world is a world that
gives, not takes. This is a culture of giving.
Everything in the world continuously conveys
the message that we should give, without
taking anything in return. We should adopt
this culture, and live as givers, rather than
takers.
We have to bring our
free will under the
universal discipline,
living as though we
are following the
laws of nature, as
though we have no
choice. We have to
submit to the will
of God, which is
expressed in the
universe in the form
of the laws of nature.
The universe around us serves as a vast model.
The secret of success for us is to follow this
model of submission, but with a difference. In
the rest of the universe, the model has been
established compulsively, under the laws of
nature, while we have to adopt this model in
our lives consciously, of our own free will.
We have to bring our free will under the
universal discipline, living as though we are
following the laws of nature, as though we have no choice. We have
to submit to the will of God, which is expressed in the universe in the
form of the laws of nature. This attitude of submission is the only right
behaviour, which will guarantee us eternal success.
ADVANCEMENT OF MEDICINE
Aided by Belief in Monotheism
JUST as diseases have afflicted man in every age, so has the science
of medicine always existed in one form or the other. In ancient
times, however, the science of medicine never reached the heights
of progress that it did in the Islamic era and also latterly, in modern
times.
It is believed that the beginning of the science of medicine—a beginning
to be reckoned with—was made in ancient Greece. The two very great
physicians who were born in ancient Greece were Hippocrates and
Galen. However, very little is known about their lives. The historians
of later times have estimated that Hippocrates was probably born in
c. 460 BC and died in c.
even have doubts about his being a historical figure. It has also been
questioned whether the books on philosophy and medicine supposedly
written by him were not actually written by someone else and later
attributed to him.
Galen is considered the second most important philosopher and
physician of this period of antiquity. He was born probably in AD 129
and died in AD 199. Galen had to face stiff opposition in Rome, and
most of his writings were destroyed. The remainder would also have
been lost to posterity had the Arabs not collected them in the 9th century
and translated them into Arabic. These Arabic translations were later
to reach Europe in the 11th century, where they were translated from
Arabic into Latin. The Encyclopaedia Britannica concludes its article on
Galen thus: “Little is known of Galen’s final years.” (7/850)
It is a fact that ancient Greece produced some very fine brains of
high intellectual calibre in this field. But the respective fates of Galen
and Hippocrates show that the atmosphere in ancient Greece was
conducive neither to the rise of such people to their due eminence, nor
to the growth of medicine as a science. Different kinds of superstitious
beliefs were an obstruction in the path of free enquiry, for instance, the
attribution of diseases to mysterious powers, and the sanctification of
many things, such as plants which had healing properties.
The science of medicine came into being in ancient Greece about 200
years before the Christian era and continued for another two centuries.
In this way, the whole period extended over about four or five hundred
years. This science did not see any subsequent advance in Greece itself.
Although a European country, Greece did not contribute anything to
the spread of its own medical science in Europe, or give any stimulus
to progress in the field of modern medicine in the West. These facts are
proof that the atmosphere in ancient Greece was not favourable to the
progress of medicine.
The Greek medicine which was brought into being by certain individuals
(effort was all at the individual level, as the community did not give it
general recognition) remained hidden away in obscure books for about
one thousand years after its birth. It was only when these books were
translated into Arabic during the Abbasid period (CE 750-1258), and
edited by the Arabs with their own original additions, that it became
possible for this science to find its way to Europe, thus paving the way
for modern medical science.
The reason for this is before the Islamic revolution, the world had been
swept by superstitious beliefs. The environment in those times was
so unfavourable that whenever an individual would undertake any
academic or scientific research, he could never be certain of receiving
encouragement. More often than not, he had to face severe antagonism.
Indeed, whenever any scientific endeavour at the individual level came
to the notice of the authorities, it would be promptly and rigorously
suppressed. In a situation where diseases and their remedies were
traditionally linked with the displeasure and subsequent appeasement
of gods and goddesses, what appeal could the scientific method of
treatment have for the people? Only when the monotheistic revolution
came to the world in the wake of Islam did the door open to that
medical progress which saw its culmination in modern medical science.
The Prophet said, “God has sent the remedy for every disease in the
world except death.” This saying of the Prophet was the declaration of
the leader of a revolution. No sooner did he announce to the world this
truth about medicine than history began to be shaped by it in many
practical ways.
Smallpox was considered one of the most dangerous diseases in the
world. It was a highly contagious disease, characterized by fever and
the appearance of small spots leaving scars in the form of pits. The
symptoms include chills, headache, and backache. The spots appear
about the fourth day. This is a fatal disease. Even if one survives the
attack, the skin is scarred permanently.
According to present records, this disease was identified in Egypt in
c.
dangerous epidemics. Thousands of people fell prey to it. As far back
as BC 1156, this disease was taking its toll on human life, there being
visible evidence in the pock-marked face of the mummy of the Egyptian
Pharaoh, Ramesses V, who died in that year. His embalmed body was
found inside a pyramid. Even then, it took thousands of years for this
dreaded disease to be investigated scientifically.
Now we know that smallpox is a contagious disease resulting from
virus infection, and such remedies have been discovered as can ward
off attacks, provided suitable precautions are taken in advance. But it
was not until the end of the 9th century, subsequent to the emergence
of Islam, that this medical fact was unearthed for the first time. The
first name which became prominent in history in this connection was
that of the well-known Arab physician, Muhammad Ibn Zakariya al-Razi
(CE 854-932) who was born in Ray in Iran. In search of a remedy for
the disease, he investigated it from the purely medical standpoint and
wrote the first book on the subject, called, al-Judari wa al-Hasbah. This
was translated into Latin, the academic language of ancient Europe, in
1565 in Venice. It was later translated into Greek and other European
languages, and thus spread all over Europe. Its English translation,
published in London in 1848, was entitled, A Treatise on Smallpox and
Measles.
Researchers have accepted that this is the first medical book on
smallpox in the whole of recorded history. Prior to this, no one had
ever done research on this topic.
Al-Razi’s book was read by Edward Jenner (1749-1823), the English
physician who later pioneered the smallpox vaccine. It was this which
led to his thinking of making a clinical investigation of the disease.
He carried on his research over a twenty-year period, ultimately
establishing the connection between cowpox and smallpox. In 1796,
he carried out his first practical experiment in inoculation. This was a
success, and the practice spread rapidly, in spite of violent opposition
from certain quarters, until, in 1977, it was announced by the UNO that
for the first time in history, smallpox had been eradicated.
Now the question arises as to why such a long time had elapsed
between the initial discovery of the disease and the first attempts to
investigate it medically with a view to finding a remedy. The reason was
the prevalence of shirk, that is, the holding of something to be sacred
when it is not, or the attribution of divinity to the non-divine.
Dr David B. Werner (b. 1934) author of the acclaimed book Where There
Is No Doctor writes:
‘In most places in India, people believe that these diseases are caused
because the goddess is angry with their family or their community. The
goddess expresses her anger through the diseases. The people believe
that the only hope of a cure for these diseases is to make offerings to
her in order to please her. They do not feed the sick child or care for
him because they fear this will annoy the goddess more. So the sick
child becomes very weak and either dies or takes a long time to get
cured. These diseases are caused by virus infection. It is essential that
the child be given plenty of food to keep up his strength so that he can
fight the infection.’
When Islam came to the world, it banished such superstitious beliefs
about disease, announcing in no ambiguous terms that none except
God had the power to harm or benefit humankind. The Creator was
the one and only Being who had such power. All the rest were His
creatures and His servants. When, after the Islamic revolution, such
ideas gained ground, people began to think freely and independently of
all superstitions. Only then did it become possible to conduct medical
research into the disease in order to discover appropriate remedies.
Only after this intellectual revolution had come to the world did it
become possible to make smallpox the subject of enquiry. Only then
did it become possible for such people as al-Razi and Edward Jenner
to rise and save the world from this dreaded disease by discovering a
remedy for it.
The real barrier to finding a cure was the generally accepted body of
superstitious beliefs, these beliefs were swept away for the first time in
history by Islam. This contribution of Islam is generally acknowledged.
In the November/December, 2016 issue of National Geographic History
magazine, Víctor Pallejà De Bustinza, a specialist in Islamic History
writes in an article titled ‘How Early Islamic Science Advanced Medicine’:
‘The growth of Islam in the seventh century sparked a golden age of
scientific discovery. Building on the wisdom of ancient civilizations,
Muslim doctors pushed the boundaries of medical science into bold
new places.’
WHEN PLANS FAIL
Man Proposes, God Disposes
AN air show is a public event where aircraft are exhibited. Air
shows often include aerobatic demonstrations in which pilots
climb vertically, perform very tight turns, tumble their aircraft
end-over-end and perform manoeuvres during loops. Air shows are
held as a business venture, a trade event or in support of local, national
or military charities. Military air firms often organize air shows at military
airfields as a public relations exercise to thank the local community,
promote military careers and raise the profile of the military.
Air shows are generally considered safe. However, like any other
venture, these are some air shows which turned tragic. Ramstein air
show disaster of August 28, 1988 that killed 70 people, and Sknyliv
air show disaster of July 27, 2002 that killed 77 people are two of the
deadliest ones in history.
Time magazine of September 12, 1988,
published a report with photographs entitled,
‘Hellfire from the Heavens’ giving details of a
tragic air disaster in West Germany on August
near the Ramstein Air Base in Frankfurt,
in which ten military aircraft of the most
up–to–date design were taking part. About
300,000 people had gathered to watch this
special demonstration, fancifully titled “Arrow
through the Heart.”
There is an element
of surprise and risk
lurking at us on every
corner. However well
prepared we are,
we cannot always
be content that
everything will unfold
as planned.
Ten aircraft flying at about 300 miles per
hour—flew high into the sky to create a heart-shaped formation. One
of these planes was to leave this formation during the flight in order
to pierce the “heart” like an arrow. This tenth jet, piloted by a veteran
Italian flyer, Ivo Nutarelli, arched down in a solo loop intended to take
him through the lower half of the “heart” as the formations passed
beneath him. But Nutarelli arrived too low and perhaps a split second
early. The “arrow” was supposed to fly at a slightly higher altitude than
the other jets, but levelled out at the same altitude, so that instead of
“piercing the heart,” it struck at least one of the other planes. Three
planes burst into flames. In normal circumstances, this extraordinary
display by military jets would have produced tremendous thrills and
excitement, but after this terrible accident, all the glamour was blasted out of it in just a few hellish minutes. All three pilots and at least 67
spectators were killed and 346 people were injured including many
children.
At first, many of the spectators did not know what had happened. One
of them said “I thought it was just some kind of special effect.” There is
an element of surprise and risk lurking at us on every corner. However
well prepared we are, we cannot always be content that everything
will unfold as planned. Our plans are often at odds with the plans of
others. Then there is the Supreme Planner. A person should take into
account all these aspects before venturing out, and he should know
that he can only plan and propose, it is God who will dispose.
MAKING OF THE INDIAN NATION
Quest for a Foundation for Unity
THREE quarters of a century have passed since India gained
its independence, but it has yet to join the ranks of the truly
developed countries. That is a dream still to be realized. And
this is in spite of India being a large country with all kinds of potential.
One reason for this tragic failure is the Indian people’s lack of national
character. The plight the country finds itself in today can be traced
to this basic shortcoming. Bereft of this sterling quality, Indians have
fallen short in taking the country towards progress and prosperity.
What is national character? It is, to put it simply, the capacity and the
will to hold the interests of the nation supreme in every sphere. If
there is a clash between individual and national interests, individual
concerns must be subordinated to the greater good of the nation.
Whenever a nation has made any progress, it has been due to this
spirit of nationalism. Without such a spirit, no nation can advance
either internally or externally.
In a period just under 50 years, many countries like Singapore, Korea,
Malaysia and Japan have succeeded in fostering a strong, national
spirit in their people, and now stand alongside developed countries,
while India still lags far behind. The reasons behind this state of affairs
must be investigated. There is one basic reason for this: attempting
to achieve the possible by means which are impossible. Producing
national spirit or character in India is certainly possible. It is just that
we have set off on the wrong track, and once on this track, it is difficult
to retrace our steps and get on to the right one.
After Independence, an “Indian nation” had come into existence in the
political and geographical sense. But, at the psychological level, the
level of feelings and emotions, our position was still that of a nation
in the making. For the desired national reconstruction to take place,
our leaders proposed a recipe based on the concept of a common
heritage consisting of three main parts: religious unity, historical unity
and cultural unity.
Religious unity implied that all religions were essentially one. It was
believed that if this concept could take root in people’s minds, it
would produce a sense of unity all over the country. Historically, of
course, this assumption was wrong; there is a long, sorry record of coreligionists fighting fiercely among themselves. For instance, in the war of Mahabharata, the warriors on both sides were of the Hindu religion.
In the first and second World Wars, the combatants on both sides were
Christians. Babur (the first emperor of Mughal dynasty) had armed
confrontations with his co-religionists, finally inflicting decisive defeats
on them.
The attempt to bring about religious unity in India has had active
support right from the time of Akbar (the third Mughal emperor),
who bolstered it politically, to present times, when intellectuals such
as Dr Bhagwan Das (a contemporary of Jawaharlal Nehru) attempted
to solve the problem with his encyclopedic knowledge of the subject.
But this goal could never be achieved for the simple reason that the
assumption that all religions are one and the same is incorrect; and no
durable structure can be erected on false premises.
It is an undeniable fact that there are
differences among various religions. Given
these differences, it is difficult, if not
impossible, for the adherents of one religion
to reach the point of agreeing that the tenets
and practices of another religion have an equal
value. However, if the adherents of different
religions see each other, first and foremost,
as human beings, as members of the same
human race, they can certainly accord each
other equal respect. Through mutual respect,
many social benefits can accrue. Attempts
at mutual recognition of religious beliefs are
futile at best.
What is national
character? It is, to
put it simply, the
capacity and the
will to hold the
interests of the
nation supreme
in every sphere.
If there is a clash
between individual
and national
interests, individual
concerns must be
subordinated to the
greater good of the
nation.
Let us now look at how history comes into
the picture. It is assumed that even where
there are people of different persuasions,
a common sense of history will produce a
common sense of nationhood. And where this
is seen to be lacking, it is advocated that such a sense be inculcated.
But this would again be an attempt to achieve the possible by means
which are impossible.
All countries, be they as small as Singapore, or as large as the USA, are
inhabited by varied races and ethnic groups. In this respect there are
several different strands to their historical heritage. But in none of these
countries has there been any attempt to bulldoze people into sharing a
common sense of history. Instead, there has been an acknowledgement of each citizen’s individuality. That is why, albeit imbued with different
historical feelings, the various groups lead harmonious lives and are
engaged in the common cause of nation-building.
The third point concerns the acceptance of a common culture. This is
wholly impracticable. Culture inevitably evolves over a long historical
process. It can never be imposed upon a group through any external
agency. After the Second World War, a movement was launched in the
USA to produce a common culture throughout the country by a process
of Americanization. A similar movement was launched in Canada, but in
both countries, these initiatives failed. Ultimately both had to abandon
the idea of one culture society, and come to terms with multi-cultural
society. In India, as elsewhere, this is the only possible and achievable
solution.
The truth is that the only practicable basis of nationhood is patriotism.
That is, the feeling on the part of the individual or group that their future
is linked with one country and one country
alone; that individual success is inextricably
linked with the progress of the country; that
the interests of the country must be held
supreme, and that if sacrifices are required
for the safety or advancement of the country,
these must be willingly made. Without such
feelings of patriotism, no country can be
successfully run.
If the task of constructing the nation is to
be successfully accomplished, we must
rid ourselves of our obsession with such
impracticable concepts as unity of religion,
history and culture, and should forge ahead
on the same lines as Singapore, Malaysia,
Japan, Britain, France and America.
Our prime target
should be the
inculcation of
patriotism in our
countrymen. And
it should be a
patriotism which
is based not on the
past, but on the
present and the
future. The only way
to do this is to instill
in each and every
individual a deeprooted love of his
country
Our prime target should be the inculcation of
patriotism in our countrymen. And it should
be a patriotism which is based not on the past,
but on the present and the future. The only way to do this is to instill in
each and every individual a deep-rooted love of his country. Instead of
wasting time on the impossible, we should concentrate on building the
kind of national character to be found in developed countries. If we set
ourselves sedulously to such tasks as these, we should, within the span
of one generation, be able to create for ourselves the ideal nation.
TRUE OBJECT OF VENERATION
From Creation to the Creator
TO believe in God is to see the invisible force behind visible
objects. It is to see through superficial irrelevancies to the
ultimate reality that lies hidden in all things. It is to acknowledge
that all things come from God. It is to see God as the Supreme Being.
A true believer is never enamoured of the external splendour of worldly
things. He is not awed by material grandeur, for he knows that it, like
himself, is the creation of God. He does not look to other human beings
for the fulfillment of his needs, for he knows that they are helpless
before their Maker. So absorbed does he become in God’s glory that
he never loses the smallest opportunity to sing hymns to His greatness.
Man has an innate need to have someone or something to look up
to and depend upon in life. This is a strong and instinctive urge. But
if, in order to satisfy it, man chooses as the object of his veneration
some thing or person other than the Almighty, then he is worshipping
something which is false. He thus debases himself in the process. In
ancient times, the awe inspired by natural phenomena, such as the sun
and the moon permeated every aspect of human life.
In more recent times, however, man has become more materialistic
and has chosen to worship wealth and the greatness of other human
beings. But whether man worships some aspect of nature, or the purely
material in life, he is going sadly astray, for the only Being deserving
of his obeisance is God Almighty. In one’s search for the truth one
must be prepared to pass by the whole of creation until one reaches
the Creator and Sustainer Himself. The phenomena of nature offer
a believer myriad ways to realize and acknowledge God. The Quran
mentions:
In the creation of the heavens and the Earth; in the alternation of night
and day; in the ships that sail the ocean bearing cargoes beneficial
to man; in the water which God sends down from the sky and with
which He revives the earth after its death, scattering over it all kinds
of animals; in the courses of the winds, and in the clouds pressed into
service between Earth and sky, there are indeed signs for people who
use their reason. (
A GRAND COMPROMISE
Learn to Live with Differences
PRESIDENT Reagan’s visit to Moscow was a prominent event of
1988. Previously, President Reagan had been calling the USSR
an ‘evil empire.’ Then, he thought better to develop amicable
relations with this once spurned adversary.
Since the Marxist-inspired revolution of 1917 which was based on the
concept of class struggle, the USSR kept on spreading the doctrine of
communism—in much the same way as the USA continued to sponsor
the ideas of capitalism. This engendered deep fear and suspicion
between the two countries, which culminated into fierce rivalry–a
rivalry which lasted for over 60 years. This period of tension between
the two countries, known as Cold War, lasted more than four decades.
The results, however, demonstrate beyond any shadow of a doubt that
this policy was of no utility to either of them.
After spending billions and billions of dollars
and rubles on war weapons, both countries
realized that they could not harm each other
without harming themselves.
New ideas began to take shape in both
countries. It was this new thinking which
compelled Gorbachev to visit the USA, and
Reagan to follow suit by visiting Moscow.
Time magazine (May 30, 1988) called this
new tendency in the two countries “a grand
compromise.” An official of the USSR, pointing out how their respective
policies had until recently been aimed at harming each other, explained
that a ‘solution-oriented’ policy has now been adopted.
In modern
times, a policy of
confrontation is so
much of a luxury
that not even the
superpowers can
continue to afford it.
There is great lesson to be learned from this incident. It shows that in
modern times, a policy of confrontation is so much of a luxury that not
even the superpowers can continue to afford it. This new awareness
can teach both India and Pakistan a valuable lesson.
Unfortunately, both India and Pakistan are still bent on following
the same policy of confrontation, albeit on a smaller scale than that
followed by the great powers. Both these countries need to learn this
lesson. These two neighbours should enter into a ‘grand compromise’
to end all confrontations in the same way that the superpowers have
adopted a ‘solution-oriented policy'.
TRAINING IN RESILIENCE
Learning from Trees
THE tree-trunk forms one half of a tree and the roots the other
half. Botanists tell us that there is just as much of a tree spread
under the ground as there is standing above the ground. The top
half of a tree can only stand erect and verdant above the ground when
it is prepared to bury its other half beneath the ground. This is indeed
a great lesson which trees show to humankind. This phenomenon
teaches man the secret of a resilient and stable foundation for his
endeavours. One philosopher puts it this way:
“Root downward, fruit upward—that is the divine protocol. The rose
comes to perfect combination of colour, line and aroma atop a tall stem.
Its perfection is achieved, however, because first a root went down
into the homely matrix of the common earth.
Those who till the soil or garden understand
the analogy. Our interests have so centered
on gathering the fruit that it has been easy to
forget the cultivation of the root. We cannot
really prosper and have plenty without first
rooting in a life of sharing. The horn of plenty
does not stay full unless first there is rooting
in sharing.”
Trees, in their own
way, impart us the
lesson of nature that
if we seek to progress
outwardly, we must
first strengthen
ourselves inwardly.
We must begin from
the base of our own
selves before we can
hope to build society
anew
A tree stands above the ground by burying
its roots deep into the earth, spreading them
out over a large area. Although hidden from
sight, the roots are what ground the tree,
continuously growing throughout the nutrient
rich soil. A tree grows from beneath, and then
upwards into the air. It does not start at the
top and grow downwards. This aspect of trees serves as a model for us
to emulate. Trees, in their own way, impart us the lesson of nature that
if we seek to progress outwardly, we must first strengthen ourselves
inwardly. We must begin from the base of our own selves before we
can hope to build society anew
SECRET TO A THRIVING SOCIETY
Duty-Consciousness, Not Right-Consciousness
IT is a common observation to find human beings fighting tooth
and nail for their rights. Much of the strife is a result of man’s
belief that he is being denied his rights. Then follows his quest for
regaining them. Countless hours and days are wasted and property
lost or destroyed in strikes and agitations against the government
or the management in demand of their rights. The general trend has
everybody demanding for their rights, for their share, for fairness in
everything in life.
Islam wants us to build a duty-conscious, rather than a rights-conscious
society. There is a Hadith of the Prophet that says: A believer should be
duty-conscious and as far as his rights are concerned he should ask of
them from God. (Sahih-al-Bukhari)
It is a believer’s duty to give to others what is due from him and as
far as his rights are concerned he should ask for them only from God.
Instead of being rights-conscious, one should
be duty-conscious.
It is a believer’s duty
to give to others
what is due from
him and as far as his
rights are concerned
he should ask for
them only from God.
Instead of being
rights-conscious,
one should be dutyconscious.
One person’s duty is another’s right. So, if
we all follow the principle of being dutyconscious, automatically our rights will be
taken care of. Nevertheless, complete justice
and total fairness are not possible in this
imperfect world. God has promised that only
in the Hereafter, where He will give to every
person every atom’s worth of what is due to
him. Thus, we must continue to do our duty
faithfully seeking God’s pleasure and should
demand our rights in this world only from
God.
One should live a responsible social life. One should be infused with the
spirit of giving and sharing instead of wanting to have all for oneself.
One should be so imbued with the sentiment to help his fellow beings
as to sacrifice one’s right to help someone in need.
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
A POSITIVE ASPECT OF ILLNESS
IN a letter written anonymously to the American Journal of Medicine,
a doctor gives a detailed account of a woman patient’s protracted
illness when all efforts towards her recovery had failed. He tells of
how tired she had become of her life, and of how he brought that life to
an end: “I put a patient suffering from terminal cancer to sleep forever
to end her misery.”
Man considers death to be the end of life. But it is, in reality, the event
which launches man on his migration from the temporary to the eternal
life. It is the decisive moment when man, after
the expiry of his time of trial, is faced with the
results. In the words of a Hadith, it is the Great
Day of Reckoning, when man will appear
before his Maker to be judged.
Illness is a warning.
It is nature’s alarm
that awakens the
slumbering individual
to the necessity of
preparing in advance
for what is to come.
There is no doubt that illness is a great
affliction. But if looked at as a reality of life,
it should be regarded as more of a blessing.
This is because it brings one a timely reminder
that the final stage of life is near at hand. It also alerts one to any laxity of which one may have been guilty. It is,
therefore, nature’s alarm that awakens the slumbering individual to
the necessity of preparing in advance for what is to come. Illness, in
that sense, is a warning. But the ignorant ones, who take illness purely
as an affliction, remain unaware to the very last, of the lesson that it is
designed to bring them.
RIGHTTHINKING
Looking at the Brighter Aspect
THE Mojave Desert in California is a place of dust, fierce winds
and unbearable heat. The Mexican Indians who inhabit this area
lead a life apart and cannot speak in English. Into this situation
came Thelma Thompson, a young American soldier’s wife. She had
decided to start living in a village at the edge of the desert to be near
her husband who was stationed, during World War II, at an army
training camp in the vicinity.
Within a very short time she began to feel that the environment was
too hostile, particularly because of the climate and the impossibility of
making contact with the local people, thanks to the language barrier.
And it did not help to have her husband away most of the time on
military manoeuvres. Finally, she wrote to tell her parents that she
would be coming back home. The reply she received from her father
consisted of just two lines: “Two men looked out from prison bars, one
saw mud, and the other saw stars.”
She read the couplet over and over, then, feeling ashamed of her
decision to leave, she made up her mind to see ‘the stars’ in her
situation, rather than the ‘mud.’ It was a decision which was to alter her
entire life. Making friends with the natives, she learned their language
and culture, and began to see desert life in a new light. She watched the
magnificent desert sunsets, and studied the cacti, the yuccas, the scrub
bushes and the joshua and other trees growing. She began reflecting
upon nature’s fascinating diversity. She even hunted for sea-shells that
had been left there millions of years ago when the sands of the desert
had been an ocean floor.
Gradually the region began to exercise such a fascination over her mind
that both she and her husband decided to stay on after he had retired
from military service. She later wrote a novel ‘Bright Ramparts’ which
expressed all the excitement she had felt over her new experiences and
discoveries. Her book proved very popular and ran to several editions.
A wretched experience had been transformed into an exciting
adventure. But how exactly had this transformation taken place?
Neither the desert, nor the natives, nor any other element in the
situation had changed. Whatever change had taken place was inside
the mind and heart of Thelma Thompson. Her own change of attitude
had given her a new life.
LOOKING BEYOND THE SELF
True Service to Humanity
WHEN the financial straits of one’s family spur one to earn
money, all one has in mind is to solve the family problems
by means of the money earned. Problems concerning
the outside world do not matter. Even when more money becomes
available than the family actually needs, the excess wealth is considered
a possession of the family to spend.
The requirements of the poor and the needy—of relatives and
acquaintances—do not take precedence. It does not seem a good idea
to spend this hard-earned wealth on catering to the requirements of
others.
As the affairs of the family had been the initial stimulus, it is but natural
that the problems of the family should be given prime importance. In
comparison, all else pales into insignificance.
In similar vein, Islamic movements and
institutions in the present day have received
their inspiration from the immediate issues
facing the Muslim world. Naturally their
outlook and activities have their limitations.
Such communal motivation, in fact, accounts
for their not attaching sufficient importance
to communicating the message of Islam to
their fellow beings. Islam, being a religion of
peace, it is the responsibility of the Muslims
to share the pristine teachings of Islam with
the world at large.
The intention of
the divine message
is to save man
from eternal doom
and to show him
the straight path
which makes him
worthy of Paradise.
A divine mission
takes into account
all communities. It
derives its inspiration
from God rather than
from the community
to which it belongs.
The narrow, confined attitude which is
reflected in the example of the family is
common to the attitude adopted by Islamic
movements, which derived their inspiration
from their community. Safeguarding the
interests and seeking domination of their
own community were the issues around which their activities revolved.
Any national movement invariably thinks in terms of the promotion of
the interests of its own nation, rather than in terms of the welfare of
other nations. All other issues outside the realm of its own community
are relegated to a secondary position.
The intention of the divine message is to save man from eternal doom
and to show him the straight path which makes him worthy of Paradise.
Far from mere concern for one’s community, a divine mission takes
into account all communities. It derives its inspiration from God rather
than from the community to which it belongs.
What makes this matter considerably grave is the fact that the Prophet
of Islam was the last of the prophets, and, therefore, Muslims are now
the trustees of his prophetic mission. It is for them to perform the
task for which the prophets were sent by God. When we keep this in
mind, the communication of the divine message to every human being
becomes the prime responsibility of every Muslim.
Failure to perform this task, which is of the utmost importance, is
certain to incur the wrath of God. No amount of good deeds can atone
for this offence.
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.
A MISPLACED CALL FOR VIOLENCE
A PERUSAL of the Quran followed by a study of latter-day Muslim
history will reveal a blatant contradiction between the two—
that of principle and practice. Where recent developments in
some Muslim countries bespeak the culture of war; the Quran, on the
contrary, is imbued with the spirit of tolerance. Its culture is not that of
war, but of mercy.
At the very beginning of the Quran, the first invocation reads: “In the
name of God, the Most Gracious, the Most Merciful.” Throughout the
Quran, God’s name is thus invoked no less than 113 times. Moreover,
the Quran states that the prophets were sent to the world ‘as a mercy
to all humankind’ (
The word ‘jihad’ has nowhere been used in the Quran to mean war in
the sense of launching an offensive. It is used rather to mean ‘struggle’.
The action most consistently called for in the Quran is the exercise
of patience. Yet today, the ‘Muslim Mujahideen’ under unfavourable
conditions have equated “God is Great” with “War is Great.” For them,
the greatest reward is to be able to wield a Kalashnikov rifle.
In the light of the ongoing conflict, we must ask why so great a
contradiction has arisen between the principles of Islam and the
practices of Muslims. At least one root cause may be traced to historical
exigency.
Since time immemorial, military commanders have been accorded
positions of great eminence in the annals of history. It is a universal
phenomenon that the hero is idolized even in times of peace and
becomes a model for the people. The collection of biographies
in Plutarch’s Lives is one such example. Plutarch (c. CE 46-119)
immortalized the Greek and Roman warriors through celebration and
romanticization of their military strength and conquests in his work. It
is this placing of heroism in the militaristic context which has been the
greatest underlying factor in the undue stress
laid on war in the latter phase of Islamic
history. With the automatic accord in Muslim
society of a place of honour and importance
to the heroes of the battlefield, annalists’
subsequent compilations of Islamic history
have tended to read like an uninterrupted
series of military expeditions and conquests.
The word ‘jihad’
has nowhere been
used in the Quran
to mean war in the
sense of launching
an offensive. It is
used rather to mean
‘struggle’.
These early chronicles having set the
precedent, subsequent writings on Islamic
history followed the same pattern of emphasis
on militarism. The Prophet’s biographies were called ‘maghazi’, that is
‘The Battles Fought by the Prophet,’ yet the Prophet of Islam in fact did
battle only three times in his entire life, and the period of his involvement
in these battles did not total more than one and half days. He fought,
let it be said, in self-defence, when hemmed in by aggressors, and he
simply had no option. But historians—flying in the face of fact—have
converted his whole life into one of confrontation and war.
We must keep in mind that Prophet Muhammad was born at a time
when an atmosphere of militancy prevailed in Arab society, nay in
the entire world wherever man inhabited. Man, as yet, knew no other
method to resolve differences. It was quite customary to indulge in
armed conflict for differences over land, water, cattle, creed, and
many other trivial or profound reasons. There being, in their view, no
other path to justice. But the Prophet always opted for the avoidance
of conflict. In fact, he is the first historical figure to employ peaceful
methods to resolve differences. For instance, in the Battle of the Trench
(CE 627), the Prophet advised his Companions to dig a trench between
them and their adversaries, thus preventing a head-on clash.
Another well-known instance of the Prophet’s dislike for hostilities
is the Hudaibiya Peace Treaty, which made more concessions to the
opponents than to his own people. In the case of the conquest of Makkah, he avoided a battle altogether by making a rapid entry into
the city with ten thousand Muslims—a number large enough to awe his
enemies into submission.
In this way, on all occasions, the Prophet endeavoured to achieve his
objectives by peaceful rather than by war-like means. It is, therefore,
unconscionable that in later biographical writing, all the events of
his life have been arranged under the heading of ‘battles’. How he
managed to avert the cataclysms of war has not been dealt with in any
of the works, which purportedly depict his life.
Ibn Khaldun, the celebrated 14th century historian, was the first to lay
down definite rules for the study and writing of history and sociology.
He followed the revolutionary course of attempting to present history
as a chronicle of events centering on the common man rather than on
kings, their generals and the battles they fought. But since the heroes
of war were already entrenched as the idols of society, the caravan of
writers and historians continued to follow the same well-worn path as
had been trodden prior to Ibn Khaldun. When
people have come to regard war heroes as the
greatest of men, it is but natural that it is the
events of the battlefield, which will be given
the greatest prominence in works of history.
All other events will either be relegated to the
background or omitted altogether.
The Prophet always
opted for avoidance
of conflict. In fact, he
is the first historical
figure to employ
peaceful methods to
resolve differences.
In the later phase of Islam, there came into
existence a powerful group of Sufis (mystics)—
many of them great men, who exerted their
influence on a multitude of people, their goal
being to put an end to this contradiction
between the tenets of Islam and Muslim conduct. They at least wanted
to strike a balance between the two. But the Sufis failed in this, the
principal reason being that they expressed themselves in terms of
dreams and inspirations. The militant interpretation of Islam, on the
contrary, was ostensibly based on history and knowledge. Dreams and
personal realizations could, therefore, never adequately counter what
had come to be regarded as hard fact. Objective reasoning cannot be
overcome by subjective postulations, and so the Sufis failed to establish
the equilibrium between precept and practice, which they so ardently
desired.
In the past when the sword was the only weapon of war, militancy
did not lead to the mass-scale loss of life and property as modern warfare brings in its wake. In former times, fighting was confined to
the battlefield. The only sufferers were those engaged in the battle. But
today, the spear and sword have been replaced by nuclear bombs and
devastating long-range missiles, so that killing and destruction take
place on a horrendous scale. It is the entire human settlement, which
has now become the global arena of war. Even the air we breathe and
the water we drink are left polluted in the
aftermath of war.
Hence, people have come to find Islam
outdated and irrelevant precisely because
of its militant interpretation. Demands for a
reform in Islam are on the increase, as the
‘old’ version of Islam cannot apparently keep
pace with the modern world.
What is needed
now is to discard
as superficial and
erroneous the
militant and political
interpretation of
Islam, and to adopt
the original version
of Islam based on
peace, mercy and the
love of humankind.
But, in reality, what is needed is not
reformation, but revival. What is needed
is to discard as superficial and erroneous
the militant and political interpretation of
Islam, and to adopt the original version of
Islam based on peace, mercy and the love of
humankind.The so-called Muslim Mujahideen have been exhorting their coreligionists to do battle all over the world. But the Quran says: ‘God
calls man to the home of peace.’ (
everywhere to disregard the call of the Mujahideen, and to start seeing
and accepting Islam as it is truly represented by the Quran.
ISLAMIC MEDITATION
A Reason-based Approach
THE concept of meditation is found in one form or the other in
every religion. We present below the concept of meditation in
Islam whose goal is God-realization.
The ultimate reality in Islam is God. God is the Creator of man. Man’s
purpose in life is to realize God and worship Him.
According to Islam, God is separate from man. He is self-existent. Man’s
goal in life is to try to seek this separate and permanent God at the
level of consciousness.
The method of meditation practised in Sufism (mysticism) is generally
regarded as representing the method of meditation in Islam. However,
this is not entirely true.
The appropriate words for meditation in Islam are contemplation,
reflection and the drawing of spiritual lessons from material events and
nature. Thus the basis of meditation in Islam is thinking and reflection.
The entire cosmos becomes an object of reflection, that is to say, the
Creator is realized through pondering over His creations. This verse of
the Quran provides an apt illustration of Islamic meditation:
“There are signs in the creation of the heavens
and the Earth, and in the alternation of night
and day for people of understanding; who
remember God while standing, sitting and
[lying] on their sides, and who ponder over
the creation of the heavens and the Earth,
saying, ‘Lord, You have not created all this
without purpose. Glory be to You! Save us
from the torment of the Fire'. (
Abu Dharr al-Ghifari (d. AD 652), a Companion
of the Prophet says: "Even when a bird was
seen flying in the air, the Prophet would draw
a lesson and teach us".
God’s universe
provides an
introduction to God.
The existence of
creation speaks of
the existence of the
Creator. The vastness
of space speaks of
the unfathomably
vast power of God.
God’s universe provides an introduction to God. The existence of
creation speaks of the existence of the Creator. The vastness of space
speaks of the unfathomably vast power of God. The co-existence of
various parts of the universe is an indication of the successful planning
of God. The universe in continuous action is an indication that the Lord of the universe is a living being. The meaningfulness of the universe is
an expression of the meaningfulness of God’s being.
The loftiness of the mountains, the brilliance of the sun, the flowing
of the river and the blowing of the wind are signs of God's majesty.
From the chirping of the birds to the galaxies and black holes in space,
all declare the glory of God. Meditation is to ponder over these divine
manifestations and attributes in order to get to know them in their
depths, because it is through these signs that God can be realized. This
is Islamic meditation.
CORRECTING PEOPLES MISTAKES
The Prophetic Approach
IT has been recorded in the books of Hadith (compilation of the
sayings and deeds of the Prophet) that the Prophet was once present
at the Masjid-an-Nabawi (Prophet’s Mosque) in Madinah along with
some of his Companions when a Bedouin—an uncouth tribesman from
the desert, entered the mosque and began urinating in a corner. The
Prophet’s Companions rushed to stop him forcibly and were about
to beat him, but the Prophet forbade them to do so. When the man
had finished urinating, the Prophet merely asked his Companions to
wash the place clean with a bucket of water. The Prophet then called
the Bedouin and explained to him, “Mosques are intended solely for
worshipping and remembering God. It is not proper to urinate or
defecate in a mosque.”
The Bedouin was impressed by the gentleness of this admonition,
considering how outrageous his behaviour had been. If, prior to this,
his rusticity had been what conditioned his behaviour, now it was
his conscience which gained the upper hand. With his conscience
thoroughly awakened, he went back to his tribe. He went on telling
everyone about how he had desecrated the mosque in Madinah
without the Prophet rebuking him or venting his anger upon him. He
explained over and over again how all the Prophet had done was to
have the despoiled spot washed with water.
When the Prophet Muhammad was presented in such a light by the
Bedouin, it paved the way for the whole of his tribe to enter the fold
of Islam. Only one member of the tribe had come to the mosque and
experienced the gentleness of the Prophet at a time when he was
provoked. It resulted in all the members of the tribe coming to the
mosque to worship the one God in all humility and submission.
This is an incident from the time of the Prophet. Here are a few incidents
from recent history. In 1831 Syed Ahmad Shaheed Barelvi heard the
rumour that certain mosques were being used as stables for the horses
of Maharaja Ranjit Singh of Punjab. Without waiting for confirmation
of this rumour and without making any further investigations of his
own he gathered a number of Muslims and headed to Punjab to clash
with the army of Maharaja Ranjit Singh. Most of his army was killed or
captured, while he was beheaded. According to one account, the earth
of Punjab was soaked with Muslim blood.,/p>
Events took a similar turn in 1857 when it was rumoured that the British
rulers had supplied Muslim soldiers with cartridges greased with pig fat
(lard), and that English soldiers had desecrated a mosque by entering it
on horseback. The immediate outcome was a mutiny, but the ultimate
result of the Muslims’ reaction to this provocation was that they were
massacred in tens of thousands in clashes with the army. And even
after the blood of such huge numbers of Muslims had been spilled, the
situation, far from improving, went from bad to worse.
This process of clash and confrontation, which
began in those early days, has continued
to this day. Muslim blood has been shed
everywhere. If a non-Muslim throws colour on
the wall of a mosque on the festival of Holi;
if slogans are raised in front of a mosque;
if a procession passes in front of a mosque
with a band playing music at high volume;
or if there is any other such incident which
appears to show disrespect to Islam, Muslims
are provoked into fighting. This fighting then
develops into riots, and the police resort to
firing. Large numbers of people are killed. According to the account of
such incidents written by Muslims, Muslim blood could be seen flowing
in the streets.
For more than two
hundred years,
Muslim blood has
been flowing in
torrents but no
positive outcome
of this can be
witnessed.
Now let us reflect upon this state of affairs. What is the use of this
hot-headedness? Does it induce people to discover their Creator and
His creation plan for them? Does it turn the opponents of Islam into
friends? Does it bring other communities to respect the Islamic faith?
Obviously, this is not the case. For more than two hundred years,
Muslim blood has been flowing in torrents, but no positive outcome of
this can be witnessed.
Why has the outcome been so far short of Muslims’ expectations? How
is it that the blood of latter-day generations has not been able to achieve
as much as a bucket of water dispensed in the time of the Prophet? It
is because the water poured by the Prophet was the water of love,
whereas the blood of present-day Muslims has been shed in hatred.
While the Prophet showered on people the water of forgiveness, good
wishes, sympathy, love and kindness, the Muslims of today are pouring
upon people the blood of hatred, anger, reaction and provocation. This
is the difference which accounts for the greater success of the first
phase of Islam during which community after community and tribe after tribe appreciated the religion of Islam. From this early position
of predominance, Muslims have, in the modern world, been relegated
everywhere to a position of inferiority. This in spite of the existence of
more than a billion Muslims.
Everyone at birth is endowed with a
conscience and an ego. These faculties lie
dormant. If you arouse the conscience of your
opponent, you will benefit in your relations
with him, because it will be the human part of
his personality which will come into play. But
if you arouse his ego, it will be the animal part
of his personality with which you shall have
to deal.
The Prophet always
tried to arouse the
human part of a
man. He behaved
well not only towards
the well-behaved,
but also towards the
ill–behaved. Thus,
the dormant human
nature in people
would be awakened
and would remain
so throughout their
lives.
The Prophet always tried to arouse the
human part of a man. Moreover, he behaved
well not only towards the well-behaved, but
also towards the ill–behaved. As a result, the
dormant human nature in people would be
awakened and would remain so throughout
their lives.
The present-day Muslims do not practise this
Sunnah (practical model) of the Prophet—that is to mete out good
treatment in return for ill-treatment. Muslims tend to give in to feelings
of reaction. This achieves nothing. It only arouses the ego of the rival.
When they should be offering God’s creatures the “water of love”, they
deluge them instead in the “blood of hatred.” In this garden of God, it is
only the thorns which will fall to the lot of such people. They can never
come into possession of the flowers. This is one of the immutable laws
of nature.
GODFEARING SPEECH
Prophetic Model of Speaking
THE Prophet Muhammad used to be very clear in his speech.
He would utter words slowly, in a careful and considered tone.
He spoke distinctly, clearly and in a way that everyone could
understand. This is how the Prophet’s widow Aisha described her late
husband’s manner of speech to those who had not heard him:
“The Prophet would not speak fast as you people do. He used to pause
in between sentences, giving people time to memorize what he had
said.” (Zad al-Ma’ad by Ibn al-Qayyim)
She also said that the Prophet used to talk in such a way that one could
have counted his words had one so desired. The Prophet never uttered
any vulgar expressions. He never attempted
to do so. He also avoided speaking loudly in
marketplaces so as not to disturb the people.
When he had to speak about the unpleasant
aspect of something, he used to express it
with an allegory. When it was necessary, he
would repeat the important sentences three
times during his speech.
A believer is
restrained in his
speech; he thinks
before he speaks;
he weighs his words
carefully before
presenting his ideas
to his listeners. Fear
of God takes away
his loquacity
The Prophet’s manner of speech should act
as a model for all believers. Who is a believer?
He is one who fears God, knows that the
angels are recording his every word. Aware of
the fact that he will have to answer to God for
everything he says, he assumes a deep sense of responsibility. When
he speaks, it is as if he is addressing a divine and angelic company.
He is restrained in his speech; he thinks before he speaks; he weighs
his words carefully before presenting his ideas to his listeners. Fear
of God takes away his loquacity. Fear of the Hereafter, and of being
answerable to God for his words, dampen his oratorical zeal.
A person beset by intense feelings of this nature adopts a serious,
sober manner of address, like that of the Prophet as described by his
wife Aisha.
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.
LESSONS FROM 2020
THE year 2020 is not the year that many people would choose
to remember. For many, the whole year passed as a blur. For
the most part of the year, people all over the world confined
themselves to their homes. And then for many of us, this has been
the year that brought in pains of illness, death and calamity. We saw
our dear ones suffering and we could not offer any help. Sometimes,
we suffered and there was no one to offer words of consolation or
shoulders to rest our heads on. The coronavirus pandemic forced us
to stay separated.
What possible lessons could we glean from such an astoundingly tragic
year? The answer, in fact, is not far to seek. Viktor E. Frankl (1905-1997)
describes the most enduring aspect of human beings in his groundbreaking work thus:
“Life is potentially meaningful under any conditions, even those which
are most miserable. And this in turn presupposes the human capacity
to creatively turn life’s negative aspects into something positive or
constructive. In other words, what matters is to make the best of any
given situation.” (Man’s Search for Meaning)
If we draw positive lessons from negative experiences, and if we chalk
out a proper course of life after passing through a severe affliction,
then it would be correct to say that we have made the best use of
the situation. When coronavirus began spreading, the best minds were
caught unawares. With all claims of subjugating nature to our needs,
we had no answer to this new trick of nature. We came to realize just how formidable nature is! Thus, the first lesson for us, is to know our
position vis-à-vis nature. When every country is fortifying its military
strength to overpower other countries, it is more important that all
nations band themselves together to work for the betterment of
humankind.
This year also reminds us that all human beings are part of one family.
No member can remain safe if other members of his family are in
danger. In the face of unprecedented challenges, the whole human
family must stand together to find a way out. The joint venture of the
scientific community backed by corporate funds and political will, and
prayers of billions of people to find a cure for the coronavirus infection
are a testimony of this fact.
This pandemic signals a historic moment. Like
every other aspect of our lives, religion too
has been fundamentally affected by it. The
religions promulgated by the priestly class
as just a set of strict rituals and incantations
has proven to be null and void. It was pure
narrow-mindedness to differentiate between
people as ‘us’ and ‘them’. Every religious
community claims to be the chosen people of
God. This pandemic proved that all are equal
before God. The authors Swami Agnivesh and
Valson Thampu made an excellent point in an
article published in The Indian Express dated
June 30, 2020:
‘It looks as though the COVID pandemic has come to emancipate us
from this subhuman religiosity. (…).The virus has undermined every
aspect of priest-driven religiosity. (…). 'Post'-COVID, religion must be
God-centered and priest-free, unburdened with places of worship.
Worship, free from rituals, dogmas, deception and priestly hypocrisy,
must nourish life.’
If we draw positive
lessons from negative
experiences, and if
we chalk out a proper
course of life after
passing through a
severe affliction, then
it would be correct
to say that we have
made the best use of
the situation.
The pandemic had brought to the fore the essential aspect of religion.
Religion should be based on reason, spirituality, universal brotherhood
and welfare of humankind. There is no favouritism in religions.
For humankind to survive and thrive on this planet, the most important
need is ‘peace’. We need peace between human beings and peace
between humans and nature. We need to treat with utmost care every
object of the universe. Every aspect of nature plays an integral part in
keeping this planet human-friendly. In our zeal for luxurious life and entertainment, we should not forget that our habits are harming the
eco-system. It is time to live responsibly.
The pandemic had
brought to the
fore the essential
aspect of religion.
Religion should be
based on reason,
spirituality, universal
brotherhood
and welfare of
humankind.
Through the magazine Spirit of Islam (SOI),
we have been emphasizing on the necessity
of peace and brotherhood. It is one of the
integral aspects of SOI to present religion
in its truest and unadulterated form. SOI
highlights the spectacular achievements in
the field of science and technology that widen
the canvas of God-realization. SOI reminds us
to be grateful for the amazing planet Earth
with its life-support system. SOI leads one
on the journey of the realization of God, our
Supreme Benefactor.
Prof. Farida Khanam
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FROM MAULANAS DESK
Maulana Wahiduddin Khan, born in 1925, in Azamgarh, Uttar Pradesh, is an Islamic spiritual scholar who is well-versed in both classical Islamic learning and modern disciplines. The mission of his life has been the establishment of worldwide peace. He has received the Padma Bhushan, the Demiurgus Peace International Award and Sayyidina Imam Al Hassan Peace award for promoting peace in Muslim societies. He has been called ’Islam’s spiritual ambassador to the world’ and is recognized as one of its most influential Muslims . His books have been translated into sixteen languages and are part of university curricula in six countries. He is the founder of the Centre for Peace and Spirituality based in New Delhi.
CREATION FOR WHAT?
ON the night of January 3, 2006, I was at my residence (C-29,
Nizamuddin West) in New Delhi. In the last quarter of the night
I had a dream. In my dream, the then President of the USA,
George Bush Jr. came to me and requested me to teach his son. After
this, I found myself in a big house where I went to a room on the upper
floor. George Bush’s son was in the room. He was around 12 years old.
He came up to me and asked, “Why was man created?”
When I woke up I reflected on the dream. I realized that this was a
question for the whole of humankind. Today, the whole of humankind,
consciously or unconsciously, is facing this dilemma. Every person
wants to know what the real purpose of his life is. What is life? What
is death? What is a person’s status in this vast universe? Which path
should man take to reach the desired destination?
The modern world is a unique era in human history. People are born
with an ocean of desires, hopes and wishes. Earlier, man could only
express these desires in the form of wondrous tales. But despite lifelong
efforts to fulfill these desires, man has been unable to achieve them. He dies only in a state of despair and frustration.
In the ‘modern world’, it appears that the
objects designed to fulfill man’s desires have
grown enormously in number and are widely
available. In the past, man dreamt of winged
chariots, but now this has become a reality
in the form of aeroplanes. The means of
global communications that man imagined as
legendary pigeons are now in everyday use in
the form of modern wireless connectivity. The
same transformation has occurred in almost
every aspect of life. The comforts and luxuries
that people could only imagine before are
now readily available. Almost all of ancient
man’s dreams seem to have become a reality.
Despite all these
luxuries and
comforts, as far as
true joy is concerned,
man has been unable
to attain it. Today,
you can purchase
almost anything
in the markets of
the world, but you
cannot buy peace
and happiness
anywhere.
Despite all these luxuries and comforts, as far
as true joy is concerned, man has been unable to attain it. The birds
chirping in the trees are joyful, but man is joyless. Today, you can
purchase almost anything in the markets of the world, but you cannot
buy peace and happiness anywhere.
There is only one reason for this tragic state of affairs. And that is,
trying to understand life keeping only the pre-death period of life in
mind. Whereas, the reality is that there is a post-death period of life
and without taking into account this eternal period, the meaning of life
cannot be understood satisfactorily.
According to the creation plan of God, human life is divided into two
phases: a relatively short, pre-death phase, and a post-death eternal
phase of life. The pre-death period of man’s life is the period for sowing
seeds, as it were. The post-death period of man’s life is the period for
harvesting the fruit. According to the law of this world fruits cannot
grow without sowing seeds. And without fruits, farming is meaningless.
Without knowing this fundamental aspect of life, it is impossible to find
a satisfactory explanation for it.
Maulana Wahiduddin Khan
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Follow Maulana at http://www.speakingtree.in (The Times of India)
NEW YEARS MESSAGE
Dear Readers,
Greetings of Peace!
This is the beginning of the ninth year of the publication of Spirit of
Islam. We are grateful to God for its continuity in the face of many
challenges, the most trying one being the pandemic which made us
convert this magazine into an e-magazine.
I feel honoured for the opportunity to share my takeaways from this
magazine as a part of the editorial committee.
An aspect of Spirit of Islam that fascinates me is that many of its articles
are, as if, a commentary on a powerful verse in the Quran: “Those who
believe love God most.” (
Wahiduddin Khan writes that the purpose of religion, its rituals, moral
exhortations and injunctions, is for a person to develop a relationship
of strong affection with his Creator who fashioned him, brought him
into existence and sustains him throughout life. This personal bond
with God is brought to life in the pages of this journal.
There are innumerable journals on science, religion and humanities.
Spirit of Islam is very special in that it fills a void, one so prominent
these days. This is a void left deep within the soul that hasn’t yet
recognized its Creator and has given the special space in its heart
meant for the Creator to something other than the Creator, only to
be disappointed. Spirit of Islam seeks to redirect the attention of the
readers to their Creator. It helps them reflect on the wisdom enshrined
in God’s religion and inspires them to have an experience of nearness
to Him. The selection of articles evokes love and awe for the Creator.
The feelings that overwhelm a person when he remembers his Lord in
solitude find expression in the words of the journal. The paramount
feature of Spirit of Islam is that it presents the concept of God not as an
abstract idea, but as a living force, guiding one through the variety of
life’s experiences.
There is a certain scientific spirit that the journal strives to instil
in the believers. An article that struck me from the December 2020
issue explains that if a religious community accepts or rejects a
person’s opinions depending on his affinity to its group, it signals its
close-mindedness and decline. Believers must cultivate the scientific
temperament, which is to objectively ascertain the merit of a person’s point of view and accept it even if he doesn’t belong to one’s community.
Scientists acknowledge the shortcomings of a theory once another
advanced theory is proposed to explain the same set of phenomena,
irrespective of the reverence in which the previous theory was held.
Spirit of Islam is infused with practical wisdom for life, drawn from the
Quran and the life of the Prophet. The benefits of virtues such as peace,
patience and tolerance are expounded with such logical reasoning that
one cannot but adhere to them. The November 2020 issue teaches:
“Whenever you start some work, you will have to face complaints from
others. If you give importance to every complaint and hurt caused
to you, you will start fighting with people. You will leave aside your
real task, being so engrossed in opposing them.” In one Q&A section,
Maulana incisively says that tension is a natural occurrence, just as the
rain. When it rains, you don’t demand that
it stop raining, rather you use an umbrella.
When faced with stress, find a solution to it
instead of becoming anxious.
There are
innumerable journals
on science, religion
and humanities.
Spirit of Islam is
very special in that
it fills a void, one
so prominent these
days. This is a void
left deep within
the soul that hasn’t
yet recognized its
Creator.
An aspect highlighted in almost every issue
is how people from different religious
backgrounds are assisting one another. An
example cited by the Maulana dismantles
the rhetoric on “clash of civilizations” of
Islam and the West. The pioneering work of
western scientists in uncovering the laws of
nature and making astonishing discoveries
about the universe offers great support to
Islam. They make the majesty and intelligence
of the Creator mentioned in the Quran so
understandable! If Muslims acknowledge the
role of those involved in bringing about this scientific age, they would
look upon them as brothers in humanity’s journey towards God.
Dear readers, we wish that this Year 2021 be a year to recover from the
losses the world has incurred due to the pandemic. Let us sort out our
lives with changes in our attitudes towards the blessings of God and
become responsible citizens of this planet Earth.
May we be enlightened with knowledge and wisdom to mould our lives
according to the creation plan of God!
Thank you
strong>Dr. Maria Khan
Editorial Committee
THE VALUE OF SUPPLICATION DUA
The True Status of Man
SUPPLICATION (Dua) is the most powerful weapon in the hands of a
believer. It bestows upon the believer courage and hope. It offers
refuge from the negative experiences in this world.
Here are some sayings of the Prophet Muhammad concerning
supplication collected from authentic books containing the sayings and
deeds of the Prophet.
Supplication—that is what worship is.
It is the essence of worship.
God becomes displeased with one who does not beseech Him.
Nothing, save supplication can avert fate.
As long as one does not ask for an
abomination, or for the severing of some
bond of kinship, God will grant one
whatever one asks Him for, or else with
hold evil from the supplicant in like degree.
There is nothing dearer to God than
supplication.
Call on God asking Him of His bounty, for
the Lord loves to be called upon.
It helps with regard to what has happened, and what has not
happened. Have recourse to supplication then, you servants of God.
Supplication is a means of asking God for the fulfillment of all our
needs no matter how mundane or insignificant, even if it be only a
shoe lace.
Supplication is a
means of asking God
for the fulfillment
of all our needs no
matter how mundane
or insignificant, even
if it be a shoe lace.
It is an acknowledgement of the supplicant’s absolute helplessness
on the one hand, as opposed to God’s absolute power on the other.
The act of beseeching God puts man in his true place, and also gives
God His rightful station. Asking God, then is to accept things as they
are. It is the supreme degree of realism, and the awareness of reality,
in turn, is the most excellent of all actions. For, in this world, where
man has been given a choice between belief and disbelief, between
acknowledgement and denial, there is nothing greater than acceptance
of the true nature of things.
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 )
