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.

FROM THE MILITARY TO THE NON-MILITARY AGE

IN the first half of the seventh century, when Islam emerged, almost the whole world was groaning under political coercion, ruled by a system of Absolute Imperialism. This coercive system had robbed people of almost every conceivable goodness. At that time, God commanded the end of the artificial system so that the doors of goodness could be opened to humanity. The Quran sets forth this commandment:

Fight them until there is no more [religious] persecution, and religion belongs wholly to God. (8: 39)

In this verse, ‘persecution’ or, in Arabic, fitna, means the ancient system of political coercion that, at the time when the verse was revealed, prevailed all over the world. And here the term ‘religion’, or, in Arabic, deen, means God’s creation system based on nature. This means the artificial system of coercion should be ended and , according to God’s creation plan, the natural condition should be established wherein everyone will have freedom to act and able to undergo the test of life in a free environment.

Through the struggles and sacrifices of the Prophet and his Companions, the ancient coercive system was demolished, and a new system, which God wanted, emerged. This was a great change, a unique revolution that changed the face of the globe. Islam overthrew the traditional order of history.

This revolution was so vast that it could not come about all of a sudden. And so, with God’s special help, it was carried on in the form of a process. This revolution of the early period of Islam was a push, as it were, that was given to history. After this, history began moving in a particular direction. The process that started with Islam in the seventh century then went on, reaching its culmination in the 20th and 21st centuries. Thereafter, it became impossible for the old-style coercive system to be re-established in the world. This is no mere coincidence. The fact is that because of the developments in the last two centuries, the world has witnessed enormous changes that block the possibilities of old-style empires being established anywhere. The factors that allow for such empires to be established now simply no longer exist. One can cite several deterrents that oppose the establishment of political empires in the modern world.

In the ancient past, when a monarch captured, through force of arms, a certain territory, the inhabitants of that territory accepted his suzerainty, considering this to be the conqueror’s right. This is why in those days, only a monarch, and not commoners, could defeat another monarch. But in today’s world, thanks to democracy, political freedom and the concept of national government, public opinion has changed so much that no external conqueror can gain the wide social acceptance that is necessary to establish stable rule.

Through the struggles and sacrifices of the Prophet and his Companions, the ancient coercive system was demolished, and a new system, which God wanted, emerged

In the past, the economy was based wholly on land, and land was considered the personal property of the king. But today, the Industrial Revolution has given birth to innumerable economic resources that everyone can access. And so, it has become possible for ‘ordinary’ people to acquire independent economic means outside the domain of governmental control. This economic transformation has, in turn, made the possibility of governmental coercion even less possible.

Likewise, today there is something that can be called a ‘media deterrent’. In modern times, the development of media and communications has made it possible for news about a local happening to be broadcast almost immediately across the rest of the world, so that people everywhere can come to know about it. This is a massive check that has made it virtually impossible to resuscitate the old-style political empires. Now, no emperor can do whatever he likes without fear of censure, unlike before.

In the same way today, we have what can be called a ‘universal deterrent’ in the form of the United Nations, Amnesty International and numerous human rights groups. No ruler can afford to turn a blind eye to their concerns or to act against them for too long. Following these momentous changes in the global level, human history entered a new phase. If the ancient period was what could be called ‘the Military Age’, the new age is the ‘Non-Military Age’. In the former period, military power was considered necessary to achieve any major success. But now the peaceful method has gained the status of being a completely successful method. Now, efforts for any goal without needing to use violence at any stage can be undertaken. Relying only on peaceful means throughout, one can now reach the pinnacle of success. The fact is that the violent method has now become an anachronism. It is contrary to the spirit of the age.

Relying only on peaceful means throughout, one can now reach the pinnacle of success. The fact is that the violent method has now become an anachronism. It is contrary to the spirit of the age.

Given present day conditions, it can be confidently said that no longer does the age of jihad in the sense of qital or war still exist. Today, the time for jihad in the sense of peaceful efforts has returned to the world. This does not mean that jihad in the sense of qital has now been abrogated. It still remains as a commandment, as it was. The new situation has to do not with any abrogation of the commandment, but, rather with the changes in the prevailing conditions. This follows from the generally accepted rule in Islamic jurisprudence, that with the change of time and space, some commandments (application) can also change. It is clear, in this regard, that there is a basic distinction between change and abrogation in terms of their very nature.

This change that has taken place in present times is in favour of Islam, and it is one of the results of the revolution brought out by Islam itself. This happened so that opportunities for constructive work could be opened to the utmost extent. The followers of Islam now have no need to enter any confrontation for the sake of conveying the message of Islam. They can present the message peacefully.

No Time for Frivolity

JAMES HATFIELD, an Englishman from the town of Bury St Edmunds, was in his youth dogged by heart disease. His experience imbued him with sympathy for those suffering in a similar way. He therefore decided to do something to relieve their plight. The idea that came to him was around the world yacht trip single-handedly, with the aim of raising £100,000 in aid of heart and cancer patients.

In the summer of 1984 he commenced his journey, heading first for Cape Town in South Africa, then Australia, and finally across the Pacific and Atlantic Oceans back to the port of Ipswich, from which he had set sail. In the South Atlantic, however, his boat met with an accident. It struck what he thought was a “ship container” and the rudder was badly damaged. Besides this, James Hatfield was seriously injured. He was making coffee in the cabin at the time of the collision and the freshly brewed beverage spilt on his leg, causing severe burns.

He set about steering his damaged ship into the nearest harbour, which happened to be Rio de Janeiro in Brazil. There he gave an interview on the BBC Radio programme “Outlook”. When asked about the injury to himself, which seemed very severe, he said: “It was very painful, but I was so preoccupied with steering my boat into port that I forgot all about it.”

A person with a supreme purpose in life knows that involvement in relatively petty side issues will only serve to detract from his main purpose and hinder his advance towards its achievement.

James Hatfield forgot about the injury because he had before him a purpose that superseded it. The pain he was suffering was of no consequence to him because he was on a journey to relieve the pain of others. Had he not steered his damaged boat into port for repairs, his whole purpose would have been thwarted; his journey would have come to a premature end and the benefits he had hoped would accrue from it would have failed to materialize.

So it is with anyone who has a supreme purpose in life. Such a person overlooks harm that has been done to him and relentlessly continues in pursuance of his goal. He knows that involvement in relatively petty side issues will only serve to detract from his main purpose and hinder his advance towards its achievement The purpose that spurred James Hatfield on was a desire to relieve the temporary suffering of others in this world. The Muslims, as a community, should be moved by an even greater resolve—the urge to save humankind from unending suffering in the next world. If, on their journey through life, they suffer injury or harm at the hands of others, they should overlook it and continue to seek their goal. Not only will their injuries fade into insignificance, the great task with which they have been entrusted will also be achieved.

For Introspection

RAMADAN—the month of fasting, is a special and blessed month for Muslims. It is a month of restraint and worship; of caring and thanksgiving; of repentance and piety. The multitude of benefits of this month inspired the Prophet to exclaim: “Welcome to the one that purifies!”

It is a month of spiritual activism when believers endeavour to awaken their spirituality. It is a scheme to improve human beings; to weaken man’s dependence on material things and strengthen his spiritual resolve, so that he may enter the higher realms of piety. The month which encourages all to ask for higher things from God; to ask for His forgiveness; for His blessings and for success in the Hereafter.

The month of Ramadan is a month of self-training. Muslims are required to observe the month of Ramadan as a month of introspection in the light of Quranic teachings. The Quran is a divine criterion; it helps us examine our deeds and differentiate the right from the wrong. The Quran is like a divine mirror, in which we can see our true face. We can identify the mistakes we have made in the past in order that we may mend our ways. This annual practice enables the believers to reassess and re-examine their past. And, by knowing this they can plan for their future in a better way. Unlike other months this month provides more time and a congenial atmosphere to help the believer to contemplate on the meaning of the Quran. Therefore, it is also known as the month of contemplation. Believers turn away from many activities and spend time in peace and tranquillity which creates an environment for moral rectification.

The month of Ramadan serves as a training course in humility. Humility refers to fear of God which means realization of a person’s helplessness vis-a-vis God’s greatness. This ensures the spiritual growth of a person.

Ramadan is the month of patience. One has to have patience to live a life of restraint and be self-controlled. The most important thing required to lead an Islamic life in this world is patience. The month of Ramadan serves as a training course in humility. Humility refers to fear of God which means realization of a person’s helplessness vis-a-vis God’s greatness. This ensures the spiritual growth of a person thereby cleansing him of feelings of pride and ego which lead to his being distanced from God.

The above aspects of the month of fasting were fully observed by the Prophet and his Companions. Today, if we compare the culture followed in society during the month of Ramadan what do we see? One cannot deny that there are individuals who observe this worship in full earnestness in its spirit. However, the general tendency is more towards lavish food at Iftar and Sehri time. Spending more time in shopping centres, purchasing material gifts for others and for oneself. More people begging on the streets, excessive sleeping during the day and continuous activity during the night without taking into consideration the needs of the sick, elderly, children, and people of other communities.

Then how about the eve of Eid-ul-Fitr and the day of Eid itself? A portion of a Hadith pertaining to the day before Eid is as follows: During the last night of Ramadan, the sins of all the believers who have been fasting are forgiven. It was asked, “O Prophet of God, is this night the one known as the night of power?” The Prophet replied, “No, but as soon as the deed is done, the reward for the deed is immediately bestowed.” According to this Hadith, on the last night of Ramadan, those amongst the followers of the Prophet who have fasted in the true spirit will be rewarded for their deeds, and this will be noted in their records. This night of Ramadan is referred to in other Hadith literature as the ‘night of reward’ (Al-Bayhaqi). God rewards His believers for every good deed. Due to the special significance of worship during Ramadan, this reward has been specifically mentioned by the Prophet.

The day of Eid is a day of glad tidings, and its true spirit is to promote spiritual values among people and create a peaceful environment in society

It is so unfortunate that the night before Eid is spent by most people in careless indulgence and entertainment. They throng shopping centres and marketplaces. The above Hadith is a warning against all such frivolities.

Another Hadith regarding the day of Eid-ul-Fitr is reported as: When the day of Eid-ul-Fitr dawns on them, then God is pleased and proclaims to the angels. ‘O my angels, what is the reward for the doer who has completed his deed, The angels reply, ‘Our Lord, such a person should be given the complete reward for the deed done.’

The day of Eid is a day of glad tidings, and its true spirit is to promote spiritual values among people and create a peaceful environment in society. This day should be celebrated with praises of God, thankfulness, while refraining from causing any kind of inconvenience to fellow citizens irrespective of what inconveniences one faces during celebrations by others in society.

Acknowledging the Great Blessing

THE Quran makes special mention of its revelation in the month of Ramadan, while making fasting in this month obligatory upon the followers. This indicates that there is a close link between Ramadan and the Quran. In the words of the Quran:

The month of Ramadan is the month when the Quran was sent down as guidance for humankind with clear proofs of guidance and the criterion by which to distinguish right from wrong. Therefore, whoever of you is present in that month, let him fast; but he who is ill or on a journey shall fast a similar number of days later on. (2: 185) The revelation of Quran started in AD 610, in the month of Ramadan according to the lunar calendar. The first revelation was made to the Prophet when he was in the cave of Hira, and it continued for the next 23 years, finally reaching completion in Madinah.

The guidance given in the Quran is the best blessing to the humankind from God, because it shows man the path to ultimate success. It tells man how to conduct himself so that in his eternal life he can gain entry into Paradise. Paradise is the goal of man. Fasting is the path to it.

The guidance given in the Quran is the best blessing to the humankind from God, because it shows man the path to ultimate success. It tells man how to conduct himself so that in his eternal life he can gain entry into Paradise.

The month of Ramadan is the annual reminder of this blessing. The celebration of the revelation of the Quran is not observed in the usual way but by abstinence and being thankful to the Almighty. Fasting in this month is acknowledgment of the divine blessings. It is like saying, “O Lord I have heard, and I accept it.”

This is a month during which the Quran should be read and understood. The Quran is specially recited in this month. In the night the Quran is also recited during Tarawih prayers (prayers offered in congregation in the night during Ramadan). This month has been made special so that the blessings of God may be counted even more.

When the Quran is read during the month of its revelation, it reminds us of the time when the divine light from heaven fell upon the earth. Man remembers this and cries out, “O Lord, fill my heart with your divine light!” He cries out, ‘Make me among those who are near you!’ When he reads about Hell and Paradise, his inner self cries out, “O Lord, save me from Hell, and let me enter Paradise.”

In this way the Quran becomes a guiding force in man’s life. He earns his livelihood according to its dictates. He bathes in the ocean of the Quran’s purifying message to cleanse his soul.

The Quran is a reward to His servants from God. And fasting is acknowledgment of the reward.

Through fasting man makes himself worthy of being thankful to God. He obeys the command of God and thus revels in the supremacy of God. Having gone through a month’s fasting, he creates an ability in himself to lead a life of piety as ordained in the Quran.

Fasting is a special deed. It makes a man kind-hearted and enables him to awaken his finer feelings. He is then able to feel and experience what God desires of a man in this world. Fasting, a form of training to create the capacity in a man to become the most devoted worshipper, makes him most grateful to God and creates a fear of Him which makes him shiver. The very hardship of fasting carries a man from the material world to the plane of spirituality.

Prepare before It’s Too Late

MASTI VENKATESHA IYENGAR (d. 1986) is a famous Kannada language writer. As a young man he went straight into Indian Civil Service (then known as Mysore Civil Service) from university. A conscientious civil servant, his seniority and ability qualified him for ministership, but he was treated unfairly and denied the promotion he deserved. Disillusioned, he went into premature retirement.

After his retirement he took to writing short stories and novels. With approximately 150 works to his credit, he became famous as an outstanding and prolific writer. For one of his books, Chikaveera Rajendra (a historical novel about the last king of Kodagu), he received the Gnanpith Award in 1983, along with a Rs. 150,000 prize. An interview which Mr. Masti gave to Sridhar was published in The Times of India (August 12, 1984). It appeared that, although Mr. Masti held his works in high esteem, he was not particularly moved by the latest acknowledgement of his literary prowess. “I am too old to be happy,” he said.

Death may come at any time, closing the pages on the story of one’s life and transporting one to another world. It is better to exert one’s time and efforts in this world on preparations for the next world where all of us are heading

What Mr Masti meant was that, at the age of 94, he was too old to appreciate any happiness. A tragic end indeed to a literary career which spanned the larger part of a century. Mr Masti’s first book was published in 1912. He had to wait 70 years, then, for the award which should have crowned his efforts.

But when the climax of his literary career came, he was in no position to appreciate it. Old age had dampened his enthusiasm and made him indifferent to success.

The same is true of everyone in this world. Like Mr. Masti, everyone works for something here on earth, and exerts all his strength on achievement of a certain end. But it is only after a long period, in Mr Masti’s case 70 years, that one’s efforts reap rewards. Then, one is too old to relish one’s reward. Besides, death may come at any time, closing the pages on the story of one’s life and transporting one to another world. It is better to exert one’s time and efforts in this world on preparations for the next world where all of us are heading.

The True Significance

EID is celebrated on the first date of Shawwal, that is, the tenth month of the Hijri calendar. During the festival, Muslims exchange gifts, greeting their neighbours as a mark of solidarity and brotherhood.

It is reported that when the Prophet of Islam saw the new moon at the coming of the month of Shawwal, He said: “O God, make this moon a moon of peace for us.” This saying of the Prophet expresses the true spirit of Eid that is meant to promote spiritual values among people and create a peaceful environment in society.

Eid-ul-Fitr represents the reward of God, which will be granted by God to those who observe one month’s fasting. Fasting represents dutiful worldly life and Eidul-Fitr represents the reward that will be given in return by God to man.

Rituals observed on the day of Eid are very simple. Muslims wear new clothes and visit the Eidgah (prayer ground) to offer two units of the Eid prayer. In this prayer, they call to mind those teachings of Islam that advocate peace and spirituality and pray to God to bestow His blessings on humanity and help all men and women to promote a healthy society.

After completing this prayer, Muslims visit their relatives and neighbours to offer greetings, meeting them with the invocation:

“May the peace and blessing of God be upon you.”

The full name of Eid is Eid-ul-Fitr, that is, the Eid that marks the breaking of the fast. In the spirit of Eid-ul-Fitr, God and His greatness are acknowledged; His blessings for humanity are acknowledged and thanked. The faithful make a promise to Him that everyone will live together in peace. There is no prescribed ritual for Eid-ul-Fitr except for the two units of namaz or prayer.

Generally, it is held that Eid-ul-Fitr is the festival of sweets. Sweets are not a religious part of Eid-ul-Fitr, but certainly, they represent the spirit of Eid, for sweet dishes are always considered to be the sign of love, compassion, and good wishes. Gifts of sweets distributed on the day of Eid represent the true spirit of this Islamic festival.

The Prophet of Islam said that an exchange of gifts promotes love in society. So, sweets are not simply sweets: they also have a spiritual meaning. Sweets represent not only the spirit of Eid, but also the true spirit of Islam.

Prayer on the day of Eid is offered in congregation. All Muslims, including women and children, gather in congregational prayer in order to promote harmony and brotherhood, not only among Muslims but among others also.

Eid comes just after the final day of fasting. The month of fasting and the day of Eid-ul-Fitr both represent two very important features in Islam. The Prophet Muhammad said that the month of fasting was a month of patience. That is, it is a month of self-restraint, a month of self-discipline, a month of self-control, a month of promoting dutyconsciousness. Eid-ul-Fitr represents the reward of God, which will be granted by God to those who observe one month’s fasting. In other words, fasting represents dutiful worldly life and Eid-ul-Fitr represents the reward that will be given in return by God to man.

According to a Hadith, the day of Eid is the day of divine reward. When believers observe their duty in the month of Ramadan in the true spirit of the season, God declares: “O angels, be witness that I have decided to bestow upon them Paradise in the world Hereafter.”

In short, the month of fasting represents the responsibilities of the believers in this world and Eid-ul-Fitr represents the reward given to them in the world Hereafter.

A Person of Principle

AL-TARIKH AL-SAGHIR (The Small History) is book in the field of biographical evaluation. It was written by ninth century Islamic scholar Imam Bukhari. In this book, he has compiled some thought-provoking incidents of the early Muslims. He relates how the second Caliph Umar ibn al-Khattab once asked some of his companions what their greatest wish was. One of them said that he would like to possess a house full of dirhams, which he would spend for the cause of God. Umar insisted others to express their wish whereupon one said, “I wish that I could have this house full of gold, so that I could spend it in God’s path.” A third one said, “I should like to have this house full of diamonds, which I could spend for the cause of God.” Umar again asked them to suggest some other wish, but beyond the first three wishes, they were unable to think of anything further. Umar then said to them: “My greatest wish, on the contrary, would be to have this house full of men like Abu Ubaidah ibn al-Jarrah, Muadh ibn Jabal and Hudhayfah ibn al-Yaman. Men such as these I would put to the service of God.”

The most valuable asset in this world is a conscientious human being who has his opinions without becoming obdurate, and who can listen to criticism of himself dispassionately, and with the same objectivity with which he weighs up praise.

There is no more valuable asset in this world than a conscientious human being of the type who has his opinions without becoming obdurate, and who can listen to criticism of himself dispassionately, and with the same objectivity with which he weighs up praise. Such a balanced person does not waver from his principles. He recognizes the importance of being able to disagree, without allowing his difference of opinion to bring about disunity. It was men of such character that Umar had in mind when he mentioned the above three names.

It is men who make history, not resources. Resources in the hands of competent men bring positive results. On the contrary, the same resources when handled by incompetent men bring failure, loss and misery.

The Most Noble Task

PURIFICATION of the self (Tazkiyah in Arabic) is another name for a religious and spiritual development of a person. This act of personality development is not performed through a self-devised course, but it is accomplished by employing the approach mentioned in the Quran and Sunnah (practical model of the Prophet Muhammad).

The word Tazkiyah means purification. What does it mean to purify? One of the sayings of the Prophet informs us that God creates a human being exactly in accordance with nature. Then, he begins to be influenced by his environment. This process goes on till it makes him a completely conditioned person. When he reaches a mature age, his nature has been affected to such an extent that the person who was born as Mr Nature becomes Mr Conditioned. At the time of birth, he was a simple person, but later he becomes a product of his environment due to the influence of the environment.

It is necessary that a person becomes his own consciencekeeper. He should protect himself from the conditioning of the environment, he should develop the ability of selfintrospection, and thus maintain himself in his original nature.

It is necessary that a person becomes his own conscience-keeper. He should protect himself from the conditioning of the environment, he should develop the ability of selfintrospection, and thus maintain himself in his original nature.

The task of purification of the self is the kind of action that man himself has to do. When a man has a negative thought, when he starts to deviate from the path of nature after being influenced by some temptation, then his internal keeper should immediately alert him, and he should return to his nature again. The name of this action is Tazkiyah. It is this action that turns a man into a purified soul. This purified soul will find an eternal place in Heaven.

Putting Quran to Test

DR KEITH MOORE was a professor emeritus of the Anatomy Department of the University of Toronto, Canada. He has written two books on embryology. He has also spent some time at the King Abdul Aziz University in Jeddah, Saudi Arabia, studying those verses of the Holy Quran that deal with the human embryo.

The results of his research have now been released. Dr Moore said he was “amazed” at the scientific accuracy of the Quran’s statements in the 7th century about the human development which western experts have learned only in the last 15 years. He went on to express a hope that the Quranic verses on the subject “may help to close the gap between science and religion that has existed for so many years.” (The Muslim, Islamabad, December 24, 1984)

The Quran’s “graphic and accurate” account, 1400 years ago, of facts that have only come to light recently, shows that the Quran is an exposition of divine knowledge.

The results of Dr Moore’s research present to the reader such knowledge that one is bound to realize that this could not have been written by human beings. The Quran’s “graphic and accurate” account, 1400 years ago, of facts that have only come to light recently, shows that the Quran is an exposition of divine knowledge. According to The Muslim, “Dr Moore’s statement was carried by almost all Canadian newspapers, and was circulated by the national news agency, the Canadian Press. The ‘Ottawa Citizen’ carried it on page one with a banner headline.”

It is a matter for concern as well as puzzlement that, while Muslims have concentrated all their attention in recent years on publicizing their political and nationalistic causes, it has been left to followers of other faiths like Dr Moore and Dr Maurice Bucaille (The Bible, the Quran and Science) before him, to bring people’s attention to the compatibility of Islam and science. If Muslims were to make an effort to show the world how the teachings of the Quran stood up to scrutiny under the light of modern knowledge, they would see the antagonism which confronts them when they espouse political and nationalistic causes evaporate; for a fact presented in the light of reason is a common concern of entire humanity. Everyone has a stake in scientific facts. When it comes out into the open, walls of prejudice crumble and fall.

Are They Irreconcilable?

INDIAN scientists are often believed to have split personalities. When they are in the laboratories, they follow the rules of science, the scientific methodology, and the culture of doubting things, which is the crux of science, and when they are at home, they are highly religious, follow all the religious traditions and have complete faith in God and religion. It is believed that this split personality or dichotomy is responsible for their inability to produce first rate science and win major international accolades like the Nobel Prize.

This is what Mr Dilip Salwi wrote in his review of a biography of Nobel Laureate Dr Abdus Salam (Hindustan Times, August 8, 1992). The biography was penned by Mr Jagjit Singh who was chosen by Dr Abdus Salam himself for this task.

There is little logic in the contention that India’s scientists fail to reach the top because they happen also to be men of firm religious persuasions. Whether this constitutes having a dual personality or a dichotomous lifestyle is immaterial. What truly needs to be clearly understood is that science, per se, when correctly defined, does not state religion to be an obstacle to reaching the top rungs of the scientific ladder. Just consider how many luminaries of the West, besides being scientists by profession, have shown strong religious proclivities in their private lives; the more notable examples being Isaac Newton, Arthur Eddington, and James Jeans.

Scientists have never had any difficulty in being scientists in the laboratory and art lovers outside. By the same token, it is also quite possible to be religiously and scientifically inclined at one and the same time.

The same holds true for the arts. Many distinguished scientists have been keenly interested in music, painting and diverse other art forms, but this has in no way detracted from their abilities as scientific thinkers. Although science is based on mathematics and calculation, and art is based on imagination and personal taste, these two spheres are more complementary than diametrically opposed in the cultivated mind. Scientists have never had any difficulty in being scientists in the laboratory and art lovers outside. By the same token, it is also quite possible to be religiously and scientifically inclined at one and the same time.

Another point, or rather, supposition, made by Mr Salwi, which it is even more urgent to expose as baseless, is that ‘the culture of doubting things is the crux of science’, while religion implies unquestioning faith. If this were really so, science and religion would be at opposite poles. But the ‘doubting’ method is only the starting point of scientific thinking. That is certainly not its final destination.

Beginning from the doubting stage, the scientist proceeds on his journey, ultimately coming to the point of belief. Science, at its final stage, is just as much a matter of belief as religion is.

When a scientist begins to follow a particular line of thought, he uses observation and experiment to direct, develop and verify his original thinking. But it has also come to be accepted that as a scientist progresses with his investigations, he eventually reaches a stage where observation and experiment no longer bear fruit, and this in spite of a whole universe of facts lying unexplored before him. He must now face the fact that his own human limitation bars any further progress, so that he must either give up his research, or change his methods. Stopping his research is out of the question because he would then never be able to discover anything truly meaningful. He must proceed at all costs from doubt to conviction.

This is why all modern scientists have altered their methodology. That is to say that they have had to accept the indirect along with the direct method of research. Without this, too many facets of our physical existence would remain unexplored. This is why inferential argument has been accepted in modern times as being as valid as direct argument.

For instance, modern nuclear physics is based entirely on inferential argument. If the inferential method were to be subtracted from scientific procedure, the science of nuclear physics would cease to exist.

Modern nuclear physics is based entirely on inferential argument. If the inferential method were to be subtracted from scientific procedure, the science of nuclear physics would cease to exist.

The same is true of organic evolution. The notion of the gradual evolution of species, which progressed from being regarded as a hypothesis to being accepted as a scientific fact, is based on events which have never been even partially observed. This notwithstanding, this theory is considered to be ‘scientific’. This became possible only because the indirect method came to be accepted in science along with the direct method.

With the acknowledgement of this reality, why should it be of any special relevance whether the scientist who believes in religion has a dual personality or not? If such a person is to be described as having a dual personality, then the totally non-religious scientist would also have to be similarly described, for science accepts certain things by direct argument, ‘while accepting certain other things by indirect argument.’

Seen in this light, the position of religion is not that of an unscientific creed. The adherents of religion must go through the same mental processes to arrive at a set of valid beliefs as the scientist must apply to his own and others’ findings. There is no fundamental difference between the two approaches.

I am a religious person, yet I always attach proper importance to the scientific way of thinking. Before coming to any conclusions about religion, I first collected all available data on religion and subjected it to thorough analysis. Exactly the same method is adapted in the field of science as we understand it today. By pursuing the same course, I reached a point where I found that there exists no direct link between the point under investigation and the known data. Here I employed the principle of inference. That is, on the basis of observable facts, I postulated a reality which was not observable, then judged it by the norms of logic before reaching any definite conclusions about it.

The position of religion is not that of an unscientific creed. The adherents of religion must go through the same mental processes to arrive at a set of valid beliefs as the scientist must apply to his own and others’ findings.

I can therefore say of myself, with conviction, that on the one hand, I am a completely religious person, while on the other; my way of thinking is entirely scientific.

I do not think I could be described as having a dual personality. I would say rather that my personality is well-integrated.

In the light of this personal experience, I am perhaps not in error when I say that the scientists who are religious are scientists as well as men of religion in the full sense of the word. Sir James Jeans, Dr Abdus Salam and many others of that august fraternity must have trodden the same path towards belief. That is, they must have arrived at religious truth only after making a scientific survey of all available data.

The Focal Point of Every Endeavour

ACCORDING to Islam, a good deed is one which is essentially intended to seek the pleasure of God. Devoid of this spirit, any deed will be as good as worthless when the final reckoning comes.

God does not go by appearances. He sees the inner motive called intent (niyyah) in Islam. Looked at from this angle, deeds could be of two kinds, those that are committed to seek the pleasure of God, and those aimed at pleasing human beings.

The focal point of the man whose aim is to seek the pleasure of God will be his Creator. He seeks to find out whether or not his actions will meet with the approval of his Lord. His dealings are always determined by the principle of truth. His speech and movements are always directed by the will of God. Even if all other human beings have turned against him, or he is shunned by them, he is not deterred from following the path of truth.

On the contrary, the focus of attention of the man, whose aim is to please human beings, is man instead of God. He looks up to his group, his party, and his human patrons in all matters. His language is couched in such terms as to please men, and his actions are calculated to win popularity among human beings.

The focal point of the man whose aim is to seek the pleasure of God will be his Creator. He seeks to find out whether or not his actions will meet with the approval of his Lord. His dealings are always determined by the principle of truth.

However, the individual whose aim is to seek the pleasure of God becomes sensitive in the highest degree to all matters relating to God. He can ignore anything, but he can never overlook divine guidance and such people will find their abode in Heaven. On the other hand, those who seek the pleasure of men become extremely sensitive in matters relating to men. They begin to show such consideration to men as only God deserves. They will be deprived of a place in Paradise.

A Unique Human Quality

PARADISE is described in great detail in the Quran. The gist of this description is to be found in the verse which says that ‘Paradise will have everything that man would like to have and what will be pleasing to his eyes’.

Of all the living beings created by God, man is unique in having the perception of pleasure. For man, God created Paradise where he could live an eternal life amidst objects specially provided for his pleasure. The sense of pleasure is, indeed, one of the most wonderful gifts of God. And it is only man who has been endowed with this capacity.

Compare him with the robot, designed to perform all the routine tasks a man does—a triumph of modern technology, yet incapable of deriving any pleasure whatsoever from its actions or environment. No machine or an animal, in fact, is capable of enjoyment. It is only the human being who has the ability to enjoy.

The sense of pleasure is, indeed, one of the most wonderful gifts of God. And it is only man who has been endowed with this capacity.

Pleasure in the above Quranic verse has been used in the best sense of the word and covers a much wider range of meaning than trivial amusement. Man seeks to derive pleasure not only from the material aspect of life but also from every other aspect such as spiritual. When a man does a good job, when he finds a good solution to a problem, the joy he experiences is immense. But take the computer. It will produce correct answers to thousands of questions but will not know how to feel happy about this.

In Paradise, everything will be of unsurpassable perfection, just as the man who enters Paradise will be metamorphosed into a perfect being. Every activity whether it is talking, touching, seeing, hearing or walking about will become a source of unlimited pleasure.

Name of the Book: Goodnight Stories from the Lives of the Sahaba
Authors: Mohd. Harun Rashid, Ishrat J. Rumi
Editor: Dr Saniyasnain Khan
ISBN: 978-81-7898-860-1
Page: 136
Binding: Hardbound
Availability: www.goodwordbooks.com

Goodnight Stories from the Lives of Sahabah is the answer to every child’s longing to hear a good bedtime story. It contains a careful selection of eighteen magnificent tales from the lives of the Companions of the Prophet Muhammad retold in age-appropriate language. A simple text and fabulous colour illustrations, which bring the narratives vividly to life, make the message of the Prophet and his Companions more meaningful for children. The book offers a special dimension to these wonderful goodnight stories and acts as a foundation on which to build a growing knowledge of Islam. Here is a beautiful story from the book:

THE FIRST MU’AZZIN OF ISLAM

We hear beautiful adhan from the mosque five times a day. But do we ever think about the person who gave the first adhan and called people to prayer for the first time?

His name was Bilal al-Habashi and he was a great Companion of the Prophet. Bilal was born in Abyssinia (Ethiopia). That is why he is known as Bilal al-Habashi, for the old name of Abyssinia was Habash.

At a young age Bilal came to Makkah as a slave of a Makkan woman. When the Prophet Muhammad began calling people to worship the One God, Bilal heard him and accepted Islam. But after he became a Muslim, the deniers of truth started to mistreat him. He was harassed at every opportunity and was often beaten by the people. Sometimes one person would get tired of hitting him and then another would take his place. Sometimes it was Abu Jahl’s turn and sometimes it was Umayyah bin Khalaf’s. Then others would take a turn. Each one of them would beat him mercilessly until he got tired, and no mercy was ever shown to him.

If it was daytime and the sun was hot, they would force Bilal to lie on the scorching sand of the desert with a huge rock holding him down. His body would soon be covered with bruises and festering wounds. Prodding him with their feet they would then ask: “So, tell us now, Bilal, will you give up the religion of Muhammad?” In reply, Bilal would only weakly cry: “Ahad, Ahad… The One, the One… Allah.”

And it was night when they waylaid him, they would tie him up with chains and lash him with sticks. The deniers of truth showed such cruelty in torturing Bilal that it easily surpassed the ruthlessness of many ignorant Arabs.

One day Abu Bakr was passing by while Bilal was being tortured in this way. Abu Bakr was greatly outraged to see Bilal’s plight and the cruelty of his tormentors. He asked his torturers: “Don’t you fear Allah? How long will you torture this poor man?”

“It is you who have spoiled him by teaching him Islam. If your heart bleeds for him, free him yourself!” Retorted Umayyah. Abu Bakr bought Bilal there and then and set him free.

When the Prophet migrated to Madinah, Bilal also migrated like many other of the Prophet’s other Companions.

In Madinah, it soon became a custom for the Muslims to gather and wait for the Prophet to declare that it was the time for prayer. But with their numbers increasing day by day, it was becoming more and more difficult for them to keep track of the prayer time as some of them lived far away from the mosque or used to work in the fields on the outskirts. The Prophet therefore asked the Muslims to devise a way to summon them for prayers five times a day. Everybody tried to think of something.

Some suggested lighting up a big fire on top of the mountain. Others thought it would be a good idea to ring a bell, while yet others suggested blowing a horn. The Prophet did not like any of these suggestions.

One morning the Prophet was sitting in the mosque with some of his Companions. A Companion called Abdullah ibn Zayd walked into the mosque, greeted the Prophet, and announced: “Last night I had a dream, a beautiful dream. In all my life I have never seen a dream more beautiful than this.”

“Tell us about your dream, Abdullah!” said the Companions. “In my dream I saw a man in green garments, carrying a bell. I asked him: Would you sell me your bell?’ ‘What do you need a bell for? He asked. We need it to call the people for prayers,’ I replied. ‘You don’t need a bell. Let me teach you something better than ringing a bell’ Then he taught me the words of the adhan: Allahu Akbar Allahu Akbar. The Prophet and his Companions were delighted with Abdullah’s dream.

Immediately, the Prophet called Bilal, because he had a beautiful voice, and taught him the words of the adhan. Thus, Bilal became the first Mu’azzin of Islam.

Since that day Muslims all over the world use the adhan to call people to prayer.

Bilal acted as the Mu’azzin of the Prophet, even when the Prophet was travelling. Whenever people would hear Bilal’s voice calling out the adhan, they instantly knew that the Prophet was nearby.

“The tree teaches us the lesson that if we seek to progress outwardly, we must first strengthen ourselves inwardly

Name of the Book: The Spirit of Islam Name of the Author: Maulana Wahiduddin Khan
Translator: Prof Farida Khanam
Publisher: Goodword Books, New Delhi
Year: 2022
Pages: 488
ISBN: 9789394886179

The Spirit of Islam is an English translation of Maulana Wahiduddin Khan’s Urdu book Islam: Ek Ta’aruf. The Urdu edition has been a perennial bestseller. Throughout the Urdu-speaking world, many academic institutes have incorporated it in their course. The reader is captivated by one- or two-page length articles elucidating various aspects of Islamic way of life. In short and succinct paragraphs, the writer beautifully expounds the moral, spiritual, mundane, social, and metaphysical aspects of Islam. Drawing heavily from the Quran and the corpus of Hadith, the reader is impressed by the application of these teachings in the day-to-day affairs.

In this book, the author expounds on the spirit of Islam instead of the outward forms of various religious rites. Every form, activity, belief and teaching of Islam are aimed at inculcating God-consciousness in a believer, well-wishing towards fellow human beings and above all constant self-introspection. The book explains that a believer’s response to situations of life should be one of a heightened awareness of being ultimately accountable before God, be they unpleasant, negative, pertaining to disputes or controversies, failures or successes.

Being extremely cautious in his speech and actions, a believer’s life experiences are an opportunity for spiritual development and purification of the soul.

The following is a selection from an article titled The Motivation for Social Service from this book:

“According to a saying of the Prophet: “One who helped in removing the pain and trouble of another in this world shall have his trouble and pain removed by God on the Day of Judgment. One who has helped someone in difficulty shall have his difficulty eased by God in this world as well as in the Hereafter. One who kept another’s defects and negative points a secret shall have such negative points of his own kept secret by God in this world and as well as in the Hereafter. God helps people so long as they help their brothers.” (Sunan Abu Dawood 4946)

This teaching of Islam has made human service, a matter of personal interest for everyone. Accordingly, when someone helps anyone, he immediately makes himself deserving of divine succour. Whatever good he has done to others, he will receive from God on a large scale.

This teaching produces an extraordinary willingness to serve others. When a person sees someone in pain, he feels that precious moment has come when by removing that person’s difficulties he can make himself deserving of God’s mercy.”

Written in simple and lucid language, the book is suitable for people of all ages. In fact, readers can read one article in one go however pressed for time they are.

A PERSON OF FAITH IS NOT PROUD AND ARROGANT LIKE A DRIED-UP STICK. RATHER, HE IS FLEXIBLE, LIKE A SOFT PLANT.