spirit of its being a trust from God which he is making over to the genuine titleholders. He should feed others so that he himself is fed in the Hereafter, and he should give to others so that he himself

himself is not denied succour by God in the next world. Zakat is a symbol of one’s obligation to recognize the rights of others and to be in sympathy with them in pain or in sorrow. These sentiments should

foremost, makes it plain to people that their entire ‘possessions’ are gifts of God, and, secondly, dissuades the servants of God from living in society as unfeeling and selfish creatures. Indeed, throughout

God and yet be arrogant and supercilious to his fellow men. He will not, of course, prostrate himself before them, nor will he address the words “You are great” to another person, as he would to God. But

parallel with his self-prostration before his Maker. The submission which he expresses in prayer to God becomes a reality in terms of his observance of others’ rights. The very act of facing in the correct

principled stand in his everyday dealings. At prayer in the mosque, he is the epitome of servitude to God: outside the mosque, he is the perfect character—humble in demeanour, morally upright, and kind considerate

grateful to himself. His wealth must be given to the needy in the spirit of its being a trust from God which he is making over to the genuine titleholders. He should feed others so that he himself is fed

fed in the Hereafter, and he should give to others so that he himself is not denied succour by God in the next world. Zakat is a symbol of one’s obligation to recognize the rights of others and to be in

foremost, makes it plain to people that their entire ‘possessions’ are gifts of God, and, secondly, dissuades the servants of God from living in society as unfeeling and selfish creatures. Indeed, throughout

God and yet be arrogant and supercilious to his fellow men. He will not, of course, prostrate himself before them, nor will he address the words “You are great” to another person, as he would to God. But

parallel with his self-prostration before his Maker. The submission which he expresses in prayer to God becomes a reality in terms of his observance of others’ rights. The very act of facing in the correct

principled stand in his everyday dealings. At prayer in the mosque, he is the epitome of servitude to God: outside the mosque, he is the perfect character—humble in demeanour, morally upright, and kind considerate

grateful to himself. His wealth must be given to the needy in the spirit of its being a trust from God which he is making over to the genuine titleholders. He should feed others so that he himself is fed

fed in the Hereafter, and he should give to others so that he himself is not denied succour by God in the next world. Zakat is a symbol of one’s obligation to recognize the rights of others and to be in

foremost, makes it plain to people that their entire ‘possessions’ are gifts of God, and, secondly, dissuades the servants of God from living in society as unfeeling and selfish creatures. Indeed, throughout

“O God whatever I have has been given by You. Now I am again spending it in Your cause.” By doing social service, by coming to the assistance of others, a person does not just help others but rather elevates

elevates his own position, because using the gifts he has received from God only for himself is being selfish. A selfless person is one who does not live inside the cocoon of his own self but aims to

wealth. The service of mankind is in other words, the service of humanity and after the worship of God, there is no work greater than that of serving people.

the idea of God is inherent in man’s nature. Just as sheep are instinctively herbivorous and cats instinctively carnivorous, and it is impossible to change these instincts, so the concept of God is inseparable

socialist dogma completely excluded the idea of God. Education and training in every field was based on atheistic principles. Even so, consciousness of God is profoundly embedded in the younger generation

before him, until he reaches the highest level of conviction and realization of God. The Journey of the Realization of God When a government officer, without reason and without taking permission, fails

he had already worked for twenty years in. This is also true of the journey of the realization of God. If you start a journey of realization and for a long time continued to follow it, but then you make

which means you shall have to go back to the point where you started your journey of realization of God. Reality opens up to a person and then he goes on the journey of realization. But then on the way

And that means being good to others whether their behaviour to you is good or bad. Realization of God elevates only that heart which is totally free from negative thinking; such realization will never

This is a law of nature. In such a situation, the only way for one who aspires to realization of God is to develop the ability to convert negative experiences into positive experiences, that is, he must

enables man to continue his journey of God-realization uninterruptedly. The Discovery of the Existence of the Creator The Prophet of Islam once observed: “God created man in His own image.” (Sahih al-Bukhari

to tell human beings in a language understandable to them what the creation plan of God for them was. The arrival of the prophets continued over long periods of time. The first man, Adam himself, was

Prophet Abraham, Prophet Moses, Prophet Jesus and finally Prophet Muhammad. Through the prophets, God informed the people of every race that the present world has been created to serve as a selection ground

Paradise will be only on a selective basis. In the present world, the system of invisible recordings of God has been established on a large scale. According to this system, a constant record of the deeds of