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.

YOUR QUESTIONS ANSWERED

What is the essence of the religion of Islam?

The realization of God is the essence of the religion of Islam. The

realization of God is the beginning as well as the end of religion. The

Arabic word for this realization is Marifah.

What role does Marifah or God-realization play in a believer’s life?

The position of Marifah in God’s religion is that of the seed. Just as

a seed grows gradually into a full tree, similarly Marifah shapes the

entire personality of a person. Without Marifah, religion is reduced to a

spiritless form. With Marifah, religion is like a lush green tree. Without

God-realization, religion becomes like a dried-up tree. If religion is the

body, Marifah is its spirit.

What is the first step in this journey of God-realization?

The journey of realization begins with a questing spirit. Seeking is an

intellectual journey. Sincerity, positivity and being complex-free are the

qualities required on this journey.

What experiences will one go through when one realizes God?

One who attains Marifah will experience an intellectual and spiritual

explosion. He will believe in God through both reason and intuition. It

will be as if he is seeing God. He comes emotionally close to God.

Is there any other condition for the attainment of the realization of

God?

Yes, there is another necessary condition for the attainment of

realization, and that is supplication (Dua). Realization is a two-way process. A person’s position is one of finding or receiving it, while God

is the giver. An individual cannot receive realization without the help of

God. All of one’s efforts will remain fruitless unless God comes to his

assistance.

What kind of supplication should one do to attain this objective?

Supplication is not a mere repetition of certain words. It is, in fact,

another name for the heart’s tempest. There is no religion without

Marifah, and there is no Marifah without true prayer.

What is the methodology to attain God-realization?

We need to understand from the very outset that God-realization is

not akin to ecstasy, and one will not have glimpses of God’s glory in the

world of imagination. It is an enhanced state of consciousness that can

be achieved solely by the contemplation of the divine creation.

How does the Quran describe Marifah?

According to the Quran, Marifah can be defined as a servant of God

discovering God, the Lord of the worlds in all His majesty and Glory to

the extent that He becomes a centre of his love ( 2:165 ); all his feelings of

fear are associated with Him alone. ( 9:18 )

Kindly explain how love and fear go together.

Love and fear are interconnected. When a servant of God engages

in contemplation and discovers the Creator of the universe in all His

glory, in his heart he comes to acknowledge God to a limitless extent.

Moreover, when he discovers the reality that the giver is God and that

no one else can give anything to him, his heart becomes filled with fear

that if he is deprived of God’s blessings, nowhere on the earth or in the

heavens will he find any other refuge.

What other things are bestowed to man to assist him in the journey

of God-realization?

God has created man in the best of moulds ( 95:4 ). Man has been granted

all the intellectual capabilities by which he may achieve Marifah of the

Lord of the Worlds. Besides this, in the external world, i.e., nature, all

those elements are hidden which may assist him in this journey. Now it

is man’s task to discover these elements in nature and experience such

an elevated level as will enable him to develop a divine personality.

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Miracle of Birds

Abraha’s massive army approached Makkah. Abraha was confident that

he would demolish the Kabah without any resistance from the people of

Makkah. But, all of a sudden, the elephants who had been trumpeting

in the most frightening way, stopped moving. The mahouts, who were

driving the elephants, pierced, pricked and stabbed them with sharp, pointed instruments. But this had no effect on the elephants. They

stood stock still.

Besides that, flocks of birds flew over the army, carrying pebbles in

their beaks and claws. They showered the pebbles on Abraha’s army.

Due to this, the whole army was afflicted with a strange disease. The

soldiers were terrified and took flight. The elephants then went berserk

and began to trample over them. There was complete disorder and

confusion in the army.

Seeing this chaos, Abraha at once decided to order his army to return.

So, instead of marching forward and entering Makkah, the army turned

and fled towards Yemen.

In this miraculous way, Allah saved the Kabah from the evil intentions

of Abraha. On the way back to Yemen, many soldiers, horses and

elephants began to die. By the time they reached Sana in Yemen, most

of the strong army men had died on the way. Abraha himself fell sick

and passed away soon after arriving at his home in Yemen.

The strong man is not the one who is good at wrestling but the one who

controls himself in a fit of rage. (Sahih al-Bukhari)

Our Lord has encompassed all things in knowledge. Upon Allah we

have relied. Our Lord, decide between us and our people in truth, and

You are the best of those who give decision. (Al-Araf 7. 89 )

AN INTERVIEW WITH DR RAJAT MALHOTRA

Dr Rajat Malhotra, a CPS International member

and a proponent of interfaith dialogue and peacebuilding, has received his doctorate in “A Study of

the Arabian Society after the Advent of Islam with

Specific reference to the Life of Prophet Muhammad”.

He has been associated with CPS International, New

Delhi since its very inception. Besides being the

CPS International Education Programme Global

Coordinator, he is a regular contributor of articles on

Islam and modernity like peace, democracy, jihad,

and more to various journals. He is a regular participant and organizer of

interfaith and Islamic programmes.

His academic interest in Islam in relation to modernity, peace, and

interfaith dialogue is applied through his efforts at the Centre for Peace

and Spirituality’s national and international initiatives toward dialogue and

peace-building efforts with different faiths. His objective understanding of

Islam is reflected in his words at a programme at IIC, New Delhi covered

by Life Positive magazine: “Do not judge Islam based on the actions of

Muslims. Evaluate the actions of Muslims using Islamic tenets”.

How were you introduced to Maulana Wahiduddin Khan? Kindly

describe your first meeting.

It was in the year 2001, probably the month of February when I first

visited Maulana Wahiduddin Khan at his residence. The meeting was

organized by Mr Khalid Ansari whom I had met through Ms Priya Malik

during a business interaction. Since we three had a spiritual interest,

Khalid suggested that we meet Maulana Wahiduddin Khan Saheb. He

introduced Maulana as someone who addressed the modern mind on

spiritual matters. I was reluctant to meet Maulana as I had never liked

Muslims. Khalid was the first Muslim I got comfortable with due to his

friendly behaviour. So, I agreed to meet Maulana upon his insistence.

My decision to meet him was also influenced by my long-burning desire

for getting answers to my troubling existential questions.

I remember my first interaction with Maulana Saheb. It was quite the

opposite of what I had expected. Maulana turned out to be so warm

and rational in his approach that I felt the strong urge to meet him again. That day I felt much at ease as if my soul was urging me on to

interact with him again. I believe that it was God’s intervention to make

me listen to my inner voice of meeting him again. I had a happy and

peaceful sleep that night.

What did you think of Islam before you met Maulana?

Islam, for me, was a religion of violence. I grew up thinking that it is a

very complex and difficult religion to understand. I consciously never

made any Muslim friends during my school, graduation, or postgraduation days because I didn’t like Muslims and particularly Islam.

It was also due to childhood conditioning. I always felt that the world

would be a better place without Muslims and Islam.

My opinion about Islam had developed looking at Muslim’s actions

around the world and seeing them at the forefront of all negative

news. Additionally, my grandparents and parents had to leave their

place of birth Pakistan during Partition. I had heard stories of horror,

terror, loss and pain from them since childhood. My parents still have

their passports with ‘Undivided India’ as their place of birth. Naturally,

my hatred and negative impression of Islam were a result of all these

factors.

Kindly provide some information about your family and education.

I come from an educated family. My mother was a lecturer in college

before her marriage and her brother was a principal of an engineering

college in Madhya Pradesh. My father’s family had a flourishing export

business which he left to work in a PSU. I did my Economics Hons. from

Kirori Mal College, Delhi University and then my MBA and a few other

finance certifications. Inspired by Maulana Saheb, I did MA and PhD in

Islamic Studies. My elder brother works in the Middle East heading a

company and my wife Stuti Malhotra had worked earlier with American

Express and has just finished her PhD. She is my strength and partner

in God’s work.

What inspires you to devote yourself wholly to the mission?

After meeting Maulana and discovering God through him, my mindset

changed from narrow thinking to universal thinking. The fact that there

are innumerable people like me waiting to discover the creation plan

of God and that our task of conveying God’s message will give us the

unfathomable reward of living closest to our Creator. This is enough

reason to dedicate myself to this mission.

All this thinking is due to Maulana’s personal attention and training.

He unfolded the real world (the Hereafter) to the CPS members. For

me, God, His angels and Hereafter are more real than this world. Once

you discover this reality, there is no reason for focusing on anything

else. When I read the life of the Prophet and his Companions and look

at how Maulana lived and sacrificed his life, it inspires me to the core

that I should follow in the same footsteps and not create new ones.

I also realize my helplessness and lacking in all aspects, but then the

Greatness and Mercifulness of God Almighty make me very hopeful.

What tasks are you shouldering after Maulana Saheb’s demise?

When Maulana was alive, my primary task was to manage all his

programmes globally. It was also my responsibility to look after CPSrelated coordination and correspondence on his behalf with individuals

and institutions. Post his demise, I am involved in daily correspondence

of CPS with all those involved in the mission. I am part of decision

making, networking, continuing weekly Sunday sessions and playing

the role of CPS Trustee.

Maulana’s central teaching was about being connected to God.

Kindly share the most inspiring teaching of Maulana in this regard.

His entire focus was on conveying the glory of God to humankind. Once

he said that in the Hereafter, there would be seats reserved for pious

people from human history. Most of these seats have been filled in

except one. This seat, he explained, is the seat for those who dedicate

themselves to the Love of God. Maulana said that this was his aim to

instil the love of God in a sincere seeker. To my mind, this is the most

beautiful thing to aspire for in one’s life. The love of God is everything. It

is this love of God which not only fills a person with God-realization, but

it would also become the reason to qualify for God’s neighbourhood.

Earning this ‘Seat of Love of God’ not only is great hope for all of us,

but at the same time, it gives us lifelong purpose to aspire for that seat.

How did the CPS spiritual sessions start and develop? What is their

significance?

It started in 2001 when three of us, i.e., Priya Malik, Khalid Ansari and I

met Maulana Saheb. The first interaction was so warm and nice that we

asked Maulana if we could come again and then there was no looking

back. The group kept getting bigger and bigger, and regular Saturday

and Sunday classes began. Soon the word spread and we began to

have the classes at CPS Hall.

A breakthrough also came with Sunday classes being streamed

live globally. This made people aware of the spiritual classes being

conducted by Maulana. We started recording and organizing these

lectures with the help of Dr Saniyasnain Khan, Naghma aapa and Mr

Navdeep Kapur. Later, these classes got amplified by Facebook Live

sessions. Maulana’s emphasis was to churn from this group sincere

CPS workers who would carry the mission after him.

That is why he used to say that his task is to create programme-makers

who would be able to manage their emotions and situations all by

themselves and come up with ideas and implement them with “I will do

it” spirit. So, there was a two-fold significance of these classes, firstly to

create a team of programme-makers globally and secondly, a call was

being given by Maulana to the whole world that Islam is the voice of

human nature and a religion of peace. Islam is not a religion of violence,

rather Islam gives man all the answers to his spiritual quest.

How would you describe your companionship with Maulana?

Maulana was the biggest blessing of God for me. Before I met him,

though I was doing well professionally, on my spiritual front, I had so

many troubling questions which remained unanswered. Due to this,

I felt deep emptiness from inside. After meeting him, there was no

looking back and with each subsequent interaction, he became the

most important person in my life.

I got so attached to him

that I could not think of a

day without him in my life.

I always dreaded the day

of separation. Though

this separation was a

certainty. This certainty,

I always pushed back

in my mind and tried to

forget. I thought maybe

he would live as long and

as many years as God has

destined for me. I prayed

and hoped my companionship with him will enter into the Hereafter

from this world without any amount of time being spent alone.

I realized in his companionship that after discovering God, there is

no work more important than conveying the Creation Plan of God to humanity. I miss him every single day and he is in my thoughts always.

He asked me once, "How would you handle things and CPS once I am

gone?" I replied with a heavy heart that I will try to think about what he

would have done in such a situation. He smiled and said, “Good, then

you won’t go wrong”.

But this meant a great sense of responsibility and to be forgiving,

having a big heart, not getting offended and above all, not losing focus

on the primary task of collectively taking CPS into its culminating role.

I am looking forward to meeting him again and never being separated

ever.

You have travelled extensively with Maulana. What are your

experiences with Maulana during these travels?

I travelled with him to different parts of India and the world like the USA,

Canada, Israel, Qatar, Poland, Cyprus, Dubai, Turkey, and Switzerland.

Every experience was precious as I got to witness his simplicity, his

wise handling of interactions and his burning desire of working towards

God’s cause disregarding the limitations of his very old age.

Once at Khaja Kaleemuddin Saheb’s (CPS USA Chapter head) place in

the US, a big container of translations of the Quran and Islamic books

arrived while we were still around. We all were pushing the heavy load

towards Kaleem Saheb’s storage room and to our disbelief, Maulana

himself started pushing it as he didn’t want to be left behind even in

that task. Such was his enthusiasm and love for God’s work.

I saw that he kept good care of his health. I would say that he justified

every single organ of his body that God gifted him. While on travel, he

never bothered about food, accommodation, or inconvenience as his

focus was always on the travel objective, i.e., to talk about God’s glory

and instil in people the accountability of our actions in the Hereafter. I

saw him as a man of mission who did not want to waste a single second.

His time management, disciplined approach, well-wishing attitude and

sensitive heart showcased him as a ‘well-wisher of humanity’.

You have had the opportunity to be with Maulana in his later

years. Would you like to share some pieces of advice that Maulana

imparted to you?

In his last few days, Maulana shared a few things with me in

confidentiality. One of the things that I would like to share which he

repeated in his last days was that whenever you find yourself at the

crossroads facing difficulties doing CPS work, then be steadfast and supplicate to God and in no time God’s angels will rush for the help. He

also said that if there arises a group who questions CPS, then you and

CPS members should not falter or give up, rather keep praying to God,

stay positive and work till you meet your Lord.

One thing Maulana said clearly was that, he considers only those

people his disciples who will manage their differences and do not leave

the CPS group. He said, to go against the mission of communicating

the message of the Quran to people, whatever the reason, will not be

accepted by God. One should stay united inspite of the differences.

Maulana further said that in spite of being misunderstood, if a person

continues to be in the mission and does not leave, and this he does for

the sake of God, his action will be highly rewardable in the Hereafter.

While we were having this conversation, Maulana began to cry and said,

"If you follow this advice, then mark my words, you will witness that on

the day of Judgement, angels will announce that here is the team which

managed differences on their own." He then said that there will be a

great welcome for such a group.

To my mind, this is the biggest reason for us staying together till we

play our roles. He never focused on quantity but on individuals. This

is the reason he was able to prepare a team so strong which has only

firmed up its resolve to carry his legacy forward after his demise. Had

he focused on quantity, the CPS mission would have been history by

now.

What is the CPS Peace Mission?

The CPS Peace mission is a mission of hope for humanity. There is

so much negativity, sadness, hate, feeling of hopelessness, jealousy,

and temptations in the world. All these are due to the people not

understanding why this world was created in the first place. What

is the Creation Plan of God? How can we discover our Creator? This

unawareness has led people to do whatever it takes to fulfil their

unlimited desires. This becomes the trigger to misusing one’s freedom

whether at an individual level or at the level of a nation.

The CPS mission has answered all the above questions in the

contemporary idiom. The CPS mission is based on the ideology

presented by Maulana who derived the principles of spirituality and

peace from the Quran, the practical model of the Prophet Muhammad

and sound principles of reason.

It is important to state here that the CPS mission is not the Delhi Team’s

responsibility but the responsibility of all CPS members worldwide as

it is a common platform to convey God’s message to our fellow beings.

To think of CPS as a brick-and-mortar office managed by a few core

people will be a grave mistake. To keep its purpose in sight and alive

is the responsibility of all those who identify themselves as members

of CPS wherever they reside or work. The onus is on every sincere and

serious CPS member whom Maulana trained for this mission. May we

fulfil Maulana Wahiduddin Khan Saheb’s mission. I pray to God to unite

us with Maulana in Paradise! Amen.

Kindly click on this link to watch Dr Rajat Malhotra

introduce the universal message of the Quran:

https://www.youtube.com/watch?v=DttzU2D_8Fg

PRIDE AND GRATITUDE

Two Opposite Human Feelings

ONCE, an educated Muslim told me confidently, “I can proudly

and gratefully say that God caused me to be born in an

environment steeped in religious fervour, and He granted me

the opportunity to get educated and trained in a reputed institution”.

This is not a statement of just one person. This kind of thing is what

many people say in their own way. These words seem to be very

captivating, but these words are devoid of any true meaning. The truth

of the matter is that pride and gratitude are two entirely different

emotions. Where there is pride, there will be no gratitude; and where

there is gratitude, there will be no pride. Those who still speak such

words may possess the element of pride, but the sentiment of true

gratefulness can never find a place in their hearts.

What is gratitude? Gratitude is, in reality, the acknowledgement of

the blessings of God Almighty. Acknowledgement of the blessings of

God immediately produces a feeling of utter helplessness. Once a

person feels this helplessness, he cannot carry the feeling of pride in

his bosom. After a person has truly realized

his helplessness, he will find himself as

‘nothing’ and he will find God as everything.

For a man who has this realization of truth,

the word ‘pride’ will become meaningless to

him. Forgetting all, he will take on the hue of

expressing gratitude to God. He will find in his

bosom no place for personal glory and pride.

A person can show true gratitude only when

he is truly modest and humble. A person who

lacks the divine quality of complete modesty

can never experience the bliss of gratitude.

Gratitude is the

acknowledgement

of the blessings of

God Almighty. This

acknowledgement

immediately

produces a feeling of

utter helplessness.

Once a person feels

this helplessness,

he cannot carry the

feeling of pride in his

bosom.

To speak the words of pride along with words

of gratitude makes the person eligible for,

to use an academic term, minus marking. A

person saying both words together proves

that he is unaware of the real truth of both

words. He knows neither the psychology of pride nor the psychology of

gratitude. If he were aware of both of them, he would not have spoken

the contradictory words of pride and gratitude together. Gratitude

grows when pride is negated. Gratitude cannot be nurtured where

pride has taken root.

FREEDOM OF EXPRESSION

Fundamental and Sacred

FREEDOM of expression is one of the fundamental rights of human

beings. Governmental as well as non-governmental organizations

have taken it upon themselves to make sure to cultivate such

environment where it is conducive and safe to exercise the right to

freedom of expression.

Amnesty International mentions this on its website:

You have the right to say what you think, share information

and demand a better world. You also have the right to agree or

disagree with those in power, and to express these opinions in

peaceful protests.

Exercising these rights, without fear or unlawful interference, is

central to living in an open and fair society; one in which people

can access justice and enjoy their human rights.

In Islam, freedom of expression is allowed in the last degree possible.

Only one thing is taboo, and that is physical harm. Otherwise you are

free. If you use only words, and you are expressing your differences in

harsh terms, it is allowed, unless you use harm. What is forbidden in

Islam is physical harm. Freedom of expression is allowed, there is no

restriction at all.

In Islam, freedom of

expression is allowed

in the last degree

possible. Only one

thing is taboo, and

that is physical harm.

There is a very interesting reference in the

Quran in this regard. When God Almighty

created Man, at that time there were two

creatures, jinns and angels. So God Almighty

ordered that those two, the jinns and angels,

must bow before Adam, before Man. ‘When

your Lord said to the angels, ‘I am putting a

successor on earth,’ they said, ‘Will You place

someone there who will cause corruption on

it and shed blood, while we glorify You with

Your praise and extol Your holiness?’ ( 2: 30 )

It was clearly a dissent. The angels showed dissent, and God allowed

that dissent. God justified his act by showing the basic wisdom behind

God’s creating a new creature. He never said that you have no right

to differ from my reason. In this way, God Himself has established a

precedent that everyone has the right to freedom of expression.

THE MAJORITYMINORITY EQUATION

Finding a Law of Nature

ACCORDING to the law of nature laid down in the Quran in the

chapter Al-Baqarah (The Heifer), ‘minority’ and ‘majority’ are

relative terms. It is not quantity that matters but quality. The

Quran says, “Many a small group, by God’s permission has prevailed

against a large group. God is indeed with the steadfast. ( 2: 249 ) That the

minority should prevail over the majority is not a mysterious belief. It

is merely an accepted sequence of events which is based on the law of

nature—attributed in the above verse to divine ‘permission’.

In reality, it is the result of a process arising out

of life’s inherent challenges and competition.

This conforms to a natural law which inevitably

sets in motion a process between the two

groups, which may continue over several

generations. This process works in parallel, on

the one hand among the majority and on the

other among the minority, and that is what

is mainly responsible for bringing about that

ultimate miracle of the minority being able to

prevail over the majority.

When the minority

faces discrimination,

it must not react.

Its leader must tell

the community to

take it as a challenge

rather than as

discrimination, and

to attribute it to the

law of nature rather

than to the majority

community

The majority feels, consciously or

unconsciously, that it enjoys the favourable

conditions that stem from being in an

advantageous position as compared to

other groups. On the other hand, the minority feels, consciously or

unconsciously, that it is on the defensive: it has no option but to work

harder than the other group. It is a double process that activates both

the communities, in different ways. The psyche of contentment in the

majority group decreases its creativity. In contrast, the minority group

develops a kind of defensive psychology. It feels that if it wants to

stand up to the majority, it has to work harder than the other group.

This feeling of discontent yields a positive result in that it constantly

increases the creativity of minority.

According to this law, referred to in the above Quranic verse, a natural

process is always in progress among the different groups of societies,

although in opposite ways. This law of nature tells us not to resort to

lodging complaints or protests. In a situation where the minority faces

discrimination, it must not react. Its leader must tell the community to take it as a challenge rather than as discrimination, and to attribute

it to the law of nature rather than to the attitudes and actions of the

majority community.

The basic requirement in such a situation is for the minority community

to save itself from being a victim of frustration and despair. It should

take the situation as being full of opportunities. It should maintain

its positivity at any cost. If a minority group has this mentality, it will

emerge as a creative force.

The virtue of modesty makes

you a realist—a person who

is cut down to size.

CORRECT STARTING POINT

Assurance of Success

IN December 1941, during WWII, the top naval base of USA, Pearl

Harbour located on the Pacific island of Hawaii, was attacked without

prior warning by the Japanese. So severe was the bombardment

that, of the hundred odd naval vessels anchored there, only a handful

survived. This had the immediate effect of bringing America into the

war as one of the Allied Powers. Up till that point, USA had no direct

involvement in hostilities save as a supplier of armaments to the enemies

of Japan. The Japanese attack was uncalled-for and ill-considered.

They did not realize the magnitude of their

error until 1945, when America finally took

its revenge by dropping the first-ever atom

bombs on two of Japan’s major industrial

centres, Hiroshima and Nagasaki. Japan was

utterly annihilated as a military power.

Simply by accepting

the fact that

aggression could not

pay dividends and

then channelizing

its potential in the

field of industry,

Japan has managed

quite miraculously

to supersede all the

other nations of the

world.

The Americans then kept a tight military

and political hold over Japan. But the latter

country, astonishingly, recuperated from the

horror of large-scale atomic devastation, and

proceeded to adapt itself to an entirely new

set of circumstances. Before the World War

II, it had relied on the ‘power of weapons’.

But after witnessing the destruction these

caused, it relinquished their use and set

about reconstructing the country along entirely peaceful lines. Having

once adopted this course, the Japanese showed great versatility,

resilience and assiduity, and their success has been such that Japan

is now considered the second greatest industrial power in the entire

world today. Its trade surplus in 2020 was 5. 86 billion USD.

In the field of industry, the victors have been subjugated by the

vanquished. Simply by accepting the fact that aggression could not pay

dividends and then channelizing its potential in the field of industry,

Japan has managed quite miraculously to supersede all the other

nations of the world.

The Americans are greatly upset at this state of affairs and refer to the

present ‘invasion’ of Japanese goods as an Economic Pearl Harbour. A

book written by Ezra F Vogel under the title of Japan as Number One,

became a best-seller when it was published (1979). It clearly shows that Japan has far outrun the US and Britain in business. So far as foreign

exchange is concerned, Japan is one of the wealthiest countries in the

world, its foreign exchange reserves count to 1, 311 , 254 US dollars in

2022. This ranks Japan as second only to China.

How did Japan turn its military defeat into

economic conquest? By encouraging patience

and perseverance and avoiding provocation,

it concentrated its energies on peaceful (and,

of course, remunerative) fields, rather than

indulging in retaliatory violence. It initially

accepted the military and political supremacy

of other nations. It quickly adapted itself

to new scales of values, then set about to

the economic rehabilitation of the country

without wasting a single moment on bewailing

lost opportunities.

We must never lose

sight of the fact

that we are not lone

travellers on this

earth. There are

always others who

are trying to race

ahead of us in this

world of competition.

It didn’t blame others for its misfortunes or on

pointless nostalgia. Rather than committing

further mistakes, Pearl Harbour being the greatest, it concentrated its

attention on seizing existing opportunities. In short, Japan accepted

the blame for its own destruction, and, once having done so, was able

earnestly to launch itself on its own economic uplift.

This episode projects a very important lesson for us. We must never

lose sight of the fact that we are not lone travellers on this earth. There

are always others who are trying to race ahead of us in this world of

competition. The resulting situation can be approached in two entirely

different ways. One is to collide with anything which obstructs our

path. The other is to circumvent obstacles and then to go on our way.

Clearly, the first is self-destructive, while the second, of avoiding

confrontations, is much more likely to prove advantageous. A ship

which sails straight at a rock or an iceberg is doomed to disaster. It

is the ship which veers temporarily off its course to avoid the reefs

which will eventually sail safely into harbour. Similarly, Japan, by giving

up ideas of military supremacy, has reached a much more worthwhile

objective – economic supremacy.

It is worth remembering that Hiroshima and Nagasaki, once symbols of

Japan’s total annihilation as a military power, are now symbols, seven

decades later, of Japan’s stunning economic success.

A PRACTICAL SOLUTION

Keeping One’s Ego under Control

AN eminent psychologist once observed, "When one's ego is

touched, it turns into superego, and the result is breakdown."

Much the same thing was said some fourteen centuries back

by Umair ibn Habib ibn Hamashah, a Companion of the Prophet

Muhammad. During his last days, he gave some advice to his grandson,

Abu Jaafar al-Khatmi, part of which was about

patience: “One who does not bear with small

harm from a foolish person will have to bear

with great harm”.

The gist of both these remarks is the same,

namely that the only way to avoid being

harmed by others is to keep out of their firing

line as much as possible, to keep as far away

as one can from those who show themselves

to be potentially harmful.

Every human being is born with an ‘ego’. More

often than not, that ego is dormant. It is better

to leave it sleeping for the ego can be like a

snake which, when aroused, will harm all within its reach.

It is a commonplace in any society for one to be put out, and even

aggrieved, as a result of someone else’s foolishness or willful malice.

Usually, the best way of avoiding great harm from mischief-makers is

to put up with initial hurt, for, if one does not, one will set off a chain

reaction in which things will go from bad to worse. Instead of having

to bear a relatively small hurt, one will be subjected to much greater

suffering. And if one has not been able to bear a pelting with stones,

how will one fare when great rocks descend upon one’s head?

Over-confidence is a common flaw

in the character of those who are

lacking in humility

INDIAN MUSLIMS A HISTORICAL REVIEW

Finding the Cause of Their Backwardness

THE British put an end to the Muslim rule over India in 1857,

dealing a death blow to the political and cultural supremacy

of Muslims. Japan witnessed a similar turn of events in 1945

when America, having completely destroyed its industrial and military

power by dropping two atom bombs, succeeded in establishing its total

domination over Japan.

During the past one and a half centuries after the fall of political

power, the Indian Muslims launched a number of movements for their

reconstruction at the cost of great sacrifices. Right from the revolt of

1857 to the demolition of the Babri Mosque in 1992, the sacrifices

made by Indian Muslims of the subcontinent are tremendous. If an

appraisal is made of these sacrifices in material terms, it will come to

a Himalayan magnitude. But all these sacrifices proved to be fruitless

and of no avail to Muslims from any respect.

Despite incurring

huge losses, Muslim

leaders and thinkers

are still not able to

come out mentally

of collision course.

They are completely

unaware of any

other approach. In

this path, they are

welcomed only by

deprivation and

defeat.

Let us now look at the Japanese nation. After

the defeat in 1945, they started their struggle

for reconstruction, and within a short span of

forty years they not only made up for the loss

suffered in the Second World War, but also

managed to occupy a far more honourable

position in the world.

What is the reason of this difference between

the Muslim and Japanese? There is only one

reason and that is traceable to the different

strategies of action adopted by the two

towards the solution of their problems. The

Muslims led by their incompetent leaders

opted to destroy their opponents. On the

contrary, Japan led by their wise leaders

resorted to the policy of self-construction.

It is this difference of their approach, which accounts for the sharp

difference between the states of the two communities.

In the mid-nineteenth century when the British grabbed political power

from the Muslims the initial reaction of the Muslim leaders was to

recapture their lost power by resorting to violence. Muslim leaders, therefore, embarked upon a battle against the British though they

were ill-equipped and insufficiently prepared. This aggravated their

ruination a hundred fold. However, Muslim leaders, ignorant of any

other strategy, held others responsible for their ruin and continued

their collision course with the British.

Despite incurring huge losses, Muslim leaders and thinkers are still not

able to come out mentally of this collision course. They are completely

unaware of any other approach except that of agitation and encounter.

Consequently, whether it is the revolt of 1857 or the confrontation

over the Babri Mosque, this confrontation-loving leadership has set

Muslims, on all occasions, to the path of conflict. In this path, they are

welcomed only by deprivation and defeat.

All this does not mean to suggest that leaders with vision and wisdom

were never born in the Muslim community. Nature has always been

generous to every community in this respect. Wise and competent

leaders have therefore always been born in the Muslim community.

Unfortunately though, the Muslims did not pay any heed to the advice

of their competent and worthy leaders. The basic reason is that a

wise leader always addresses his people in low-profile. Due to certain

reasons, the present Muslim psychology attaches importance only to

high profile oratorical skills of their leadership, however baseless and

meaningless they might be as regards reality.

Sir Sayyid Ahmad Khan (1817-1898) provides one notable example in

this connection. Being an eye witness to the turmoil of 1857, and then

after a critical assessment of the situation, he realized that the Muslims

were not in a position to make an advance, but they needed to undergo

a stage of preparation. He thus offered to Muslims the same suggestion

offered by the 124th Emperor Hirohito of Japan in 1945. Hirohito told

his people that although America had destroyed their cities, its army

had captured their territory, yet, he said that a sphere of action was still

lying wide open for them. It was the field of knowledge. Admitting that

the American domination over Japan was undoubtedly an insufferable

tragedy that they had to suffer in order that they could set the next

generation on the path of knowledge and progress. After a little

hesitation, the Japanese community finally wholeheartedly accepted

Hirohito’s advice. Subsequently, the entire world witnessed Japan’s

history taking a new turn through the efforts of only one generation.

Exactly the same suggestion was made by Sir Sayyid in the wake of

1857 revolt, to the Muslims of the subcontinent. He asked Muslims

to accept the British domination, and to avoid any political encounter with their rulers as it was not going to serve their purpose. He tried to

convince the Muslims that bright opportunities for the acquisition of

knowledge were lying open for them, outside the sphere of the political

dominance of the British. He tried to impress upon them that if they

could devote their energies to the field of knowledge, their history

would itself begin to change.

The Encyclopedia Britannica gives the following description of Sir

Sayyid’s mission:

The supreme interest of Sayyid’s life was, however, education—

in its widest sense. (…) (He) advised the

Muslims against joining active politics and to

concentrate instead on education (1/369).

While Hirohito’s people accepted their

leaders’ advice, Sir Sayyid’s people rejected

their leader’s advice castigating him as a

British agent. The difference in the result of

respective responses is for all to see. Japan

today occupies the top rung of the ladder

of the world’s developed nations. On the

contrary, the Muslims are today engaged in

putting pressure upon the Indian government

to declare Muslims a backward class so that

they may avail of the privileges mandated for

such reserved communities.

By availing the

existing opportunities

one enables oneself

to solve other

problems as well,

whereas one who

is entangled in the

problems not only

loses out on the

existing opportunities

but also fails to solve

the problems.

It is the verdict of history that a community which fails in the test of

prudent action can never compensate for its loss through agitational

campaigns and charter of demands, even if their poets, orators and

writers all join together in support of this demand.

Far from observing the whims and fancies of any group, this world

strictly adheres to the immutable laws of nature. Every individual and

collective achievement in this world can be gained only by conforming

to the laws of nature. Those who follow their own desire will receive

nothing in this world.

The Indian Muslims have to start their history anew from the point

where they had left Sir Sayyid. They will have to learn to starve the

problems and feed the opportunities already at hand. By availing the

existing opportunities one enables oneself to solve other problems as

well, whereas one who is entangled in the problems not only loses out

on the existing opportunities but also fails to solve the problems.

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.

HUDAIBIYAH CULTURE

THE Treaty of Hudaibiyah was not a mere agreement in the

ordinary sense of the term. Through this treaty a great wisdom

was disclosed to man―the wisdom of the method for success in

social life.

At the time of the Prophet, in the year AD 624 the Battle of Badr took

place. In this battle, the believers scored a comprehensive victory.

But just a year later, in the Battle of Uhud, their opponents were the

victorious, killing 70 believers. Their opponents were driven by the

psyche of revenge. The Battle of Badr was victory for the Muslims and

revenge for their opponents.

From this incident one learns that war is not the solution to any

problem. War can become a solution for conflict only if the opponent

accepts the defeat. But, almost always, the defeated refuse to accept

defeat and are instead, fired with the desire for revenge. Thus, war can

never lead to a solution to any problem.

Hence, in line with God’s guidance, the Prophet of Islam adopted a new

method to solve the problem. This method could be called the ‘Wisdom

of Hudaibiyah’. The Treaty of Hudaibiyah was a no-war pact that came

into effect after the Prophet unilaterally accepted the conditions

insisted upon by the opponents.

After signing the Treaty of Hudaibiyah, the Prophet of Islam started on

the journey back towards Madinah. The Chapter Al-Fath (Victory) was revealed to him during the journey. Many Companions of the Prophet

were not happy with the terms of the treaty. When the Prophet recited

the Chapter Al-Fath to the Companions, some of them expressed their

misgivings. Umar Farooq exclaimed in surprise, ‘O Prophet of God,

is this a victory?’ The Prophet responded saying, ‘Yes, I swear by the

Lord who has power over my soul, this is a certain victory.’ Another

Companion said, ‘This cannot be a victory’, to which the Prophet replied,

‘It is a victory, a victory greater than all other victories.’ (Tafseer Qurtubi)

Why does the Quran refer to the Treaty of Hudaibiyah as a ‘clear

victory’? Why did the Prophet call it a ‘great victory’ when there was

no event to indicate a ‘victory’ at the time of the revelation of this

verse? The truth is that, the description did not refer to a political

victory, it was referring to the supremacy gained by the believers over

their opponents as a result of the treaty. The believers were now in an

advantageous position over their opponents.

At the time of the Treaty of Hudaibiyah, the

rival camp had only the power of the sword.

This treaty compelled them to renounce their

swords against the believers. Consequently,

they were rendered powerless. But the

believers had another power that their

opponents did not possess―the ideology

of tawheed. This ideological strength was

fully available. The Treaty of Hudaibiyah,

had practically rendered the opponents

powerless. In contrast, as peace had been

established, the believers got the opportunity

to use all their strength and engage in the

propagation of their ideology.

The benefit of the

Hudaibiyah policy

was not restricted

to the success of

Islam through a

brief and bloodless

revolution in Arabia.

This revolution that

happened in Arabia

by virtue of the

Hudaibiyah policy,

set off for the first

time ever, a new

process in human

history.

And this is exactly what happened. On the

one hand, the opponents were obliged not to

use their swords against the believers. And

on the other, in the climate of peace that now

prevailed, the believers were active in communicating and spreading

the ideology of tawheed. They conveyed the message of tawheed to

people across Arabia, and even to the people and nations beyond. A

result of this wisdom of Hudaibiyah was that in just two years, almost

the whole of Arabia entered the fold of Islam.

The benefit of the Hudaibiyah policy was not restricted to the success

of Islam through a brief and bloodless revolution in seventh century Arabia. Another great benefit was that this revolution that happened in

Arabia by virtue of the Hudaibiyah policy, set off for the first time ever,

a new process in human history. Passing through several stages, this

process reached the present age. In this sense, the present age can be

called the culmination of the ‘Hudaibiyah process’.

What exactly was the ‘Wisdom of Hudaibiyah’? Briefly, it was, putting

an end to military confrontation to establish a climate of peace, and

then through peaceful efforts conveying the natural message of Islam

to the people. Following the changes that have taken place in human

relations, the same ‘Hudaibiyah Culture’ now prevails throughout the

world with the unanimous consent of all nations. The present age can

thus be called the Age of Hudaibiyah. In the past, ‘Hudaibiyah Culture’

was limited and localized, but now, the ‘Hudaibiyah Culture’ has been

established at the global level, without having to make any sacrifices

for it.

Establishment of the United Nations

The United Nations (UN) was set up in 1945. The main purpose of this

organization was the establishment of world peace. All the countries of

the world have become its members. The UN is headquartered in New

York. With the unanimous consent of member-countries, an agreement

was adopted, which is called the Charter of the United Nations. Under

this Charter and with the agreement of all members, a resolution was

passed, and included as Article 2, Clause 4 in the Charter, which says:

All Members shall refrain in their international relations from the threat

or use of force against the territorial integrity or political independence

of any state, or in any other manner inconsistent with the Purposes of

the United Nations.

This clause of the UN Charter is, in essence, the same as that agreed

upon at the time of the Treaty of Hudaibiyah. In the seventh century

CE, at the time of this treaty, the conditions of the opponents had to

be unilaterally accepted by the Muslims, but in the 20th century, all

the countries of the world on their own accord, have annulled these

conditions. In accordance with the UN Charter and the changed global

situation, believers can now enjoy global peace. Besides, today, the

doors are open to every possible opportunity required for the global

mission of calling people to God. For example, religious freedom, a

climate of openness, global communications, international travel,

advanced printing technology, the internet, etc.

Chapter Al-Fath (Victory) that was revealed after the Treaty of Hudaibiyah

describes in allegorical language a grand historical reality―the Treaty

of Hudaibiyah that took place in 628, was not a limited localized event,

it was the beginning of a grand process in history that would culminate

in a global revolution. This revolution passing through many phases

reached its zenith in the 20th century.

This global revolution is what has been referred to as the Age of

Hudaibiyah. To summarize, the Treaty of Hudaibiyah is the establishment

of peace by unilaterally accepting the conditions of the opponents

and then to use the available opportunities to call people to God. The

opportunities that had emerged in the past through the sacrifices of

the Prophet and his Companions have now become available on a

much larger scale as a result of the demands of the times.

These opportunities and favourable

circumstances that are now available are

the result of many factors such as Western

civilization, democracy, the establishment

of UN, etc. These were all ostensibly secular

revolutions, but God made them a means for

the support of the religion (deen).

The Treaty of

Hudaibiyah is the

establishment of

peace by unilaterally

accepting the

conditions of the

opponents and then

to use the available

opportunities to call

people to God.

Summary

The beneficial results that emerged from the

Treaty of Hudaibiyah in the seventh century

CE, is described in the Quran ( 48: 1 ) as ‘a clear

victory’. This treaty was not any mysterious

event; it was an acknowledged and wise policy. In the seventh century,

this policy could be used only to a limited extent. Besides, the Prophet

and his Companions had to endure and unilaterally accept the

conditions of their opponents, so much so that the phrase ‘Rasul Allah’

(Messenger of God) had to be removed from the text of the treaty. But

later, when condition changed with the help of God, the Hudaibiyah

Revolution has become a global revolution.

Through the Hudaibiyah Treaty the conditions that were agreed upon

for a period of only 10 years, now have acquired the status of an

everlasting and universal conditions.

The opportunities available to the believers after the Treaty of Hudaibiyah

are now available on a much larger scale. These opportunities now only

need to be discovered and utilized wisely.

GIFT OR TEST

Know the Divine Scheme

NO misfortune can affect the earth or your own selves without

its first having been recorded in a book, before We bring it into

being. That is easy for God to do; so that you may not grieve

for what has escaped you, nor be exultant over what you have gained.

God loves neither the conceited nor the boastful, nor those who, being

miserly themselves, urge others to be miserly. ( 57: 22-24 )

These words of the Quran tell us a law of nature. For those who have

learned this law, loss becomes as meaningful as gain.

Man must react

with moderation.

Apparent success

should give him food

for thought and

apparent failure

should increase his

spirituality

This world—in which everyone is free—has

been devised by God for the purpose of testing

humankind. Here, everyone is passed through

different situations, favourable as well as

unfavourable, so that he can be tested from

every aspect, and so that his reactions and

performance may be seen in different sets of

circumstances. It must be borne in mind that

the ups and downs of circumstances are a law

of nature, which never changes for anyone.

One will face in this world both kinds of

experience—of loss as well as gain; at the individual as well as at the

national level. However, neither is gain a success in this world nor is loss

a deprivation. Both situations serve the purpose of the divine test. Man

should, therefore, not lose heart at his losses. He should not take them

as deprivation. Similarly, his gains should never make him proud and

arrogant. He should not take them as matters of honour and prestige.

Man must in both sets of situations react with moderation. Apparent

success should give him food for thought and apparent failure should

increase his spirituality. None of these happenings should disturb his

mind in such a way as to render him incapable of positive thinking.

This approach is exemplified in the words of the Prophet Solomon

mentioned in the Quran: ‘This is by the grace of my Lord, to test whether

I am grateful or ungrateful. ( 27: 40 )