The Quran, in fact, has given a new outlook, a new perspective or paradigm as coined by Thomas Kahn (The Structure of Scientific Revolution, 1955). According to this Quranic paradigm, man’s most important activity being intellectual contemplation or reflection, he was not supposed to blindly follow any idea or notion just because it was attributed to his ancestors or some other authority. He had to ponder on it critically and realistically. That is why we find that the Quran is replete with hundreds of inspirational and motivational verses that invite man to reflect on the wonderful creatures of God.
For example: In the creation of the heavens and the earth, and the alternation of night and day, there are signs for people with intelligence, those who remember God standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth, (saying) Our Lord! You have not created all this in vain (without purpose), Glory be to You. (3:190-91, 7:176, 10:24, 13:3, 16:11).
This, we can say, was the intellectual seed, which is called in academic circles the spirit of enquiry. It is this spirit of inquiry, which has played the greatest role in bringing about the age of science. It is the zeal to discover which has led man to knowledge.
According to Toynbee and other world historians, this spirit of enquiry was the first and foremost prerequisite for the inauguration of the scientific era and the elimination of a superstitious outlook on nature and life. So it would not be an exaggeration to say that it is the Quran that has laid down the foundation of modern science. On the other hand, the Prophet himself has dealt with day-to-day problems of life in accordance with this realistic approach taught by the Quran. Consequently, the same realistic approach became an integral part of the frame of mind of his companions. They all became curious, inquisitive and realistic in all matters of life.
Source: Spirit of Islam August 2017
The Prophet of Islam always encouraged the spirit of enquiry. Unfortunately, present-day Muslims seem to have forgotten this key teaching of the Prophet. It is very important for all Muslims to spend more and more time in educating themselves in contemporary education as well as the rightful interpretation of the Quran and Hadith. Knowledge is a sign of guidance; knowledge is not limited to religion alone; and knowledge is as vast as the universe. The Quran makes a distinction between the learned and the ignorant:
“Are those who know equal to those who do not know?” (39:9)
Often I come across instances where the sayings of ulemas (scholars) are accepted without any rational evaluation. This lack of spirit of enquiry is the root cause of the prevalent intellectual degeneration and conflicts among Muslims. According to a Hadith narrated by al-Tirmidhi, the Prophet said:
“The scholars are the heirs of the Prophets, for the Prophets did not leave behind dinars or dirhams, rather they left behind knowledge, so whoever gains knowledge has gained great good fortune.” (Classed as Sahih by al-Albaani)
Islam, therefore, encourages the spirit of enquiry in the complete sense of the word.
Source: The True Face of Islam
There is a common belief about Islam that it teaches its adherents to be close-minded. In fact, Islam teaches the spirit of enquiry and asks its adherents to remove their ignorance by seeking answers to questions. According to a tradition, the Prophet of Islam once remarked:
“The remedy for ignorance is asking questions.” (Sunan Abu Dawud, Hadith No. 336)
If the ignorant man does not inquire, his ignorance will stay with him. But if he has a questioning mind, some knowledgeable person will answer him, and he will no longer remain ignorant.
There is a saying in Arabic to the same effect: To know that you do not know is half knowledge itself. If an ignorant person is not aware of his ignorance, he will continue to remain in the same state. But when he becomes aware of his ignorance, he sets about seeking knowledge. He will try to turn his ignorance into knowledge. In this way, his awareness of his ignorance will become the stepping-stone leading toward knowledge.
In ancient times, phenomena of nature were considered to be manifestations of God. The sight of the manifestations of nature, therefore, aroused in man the spirit of worship. It was only when these natural phenomena were divested of their divinity that the spirit of inquiry could be aroused in man. As a result, many of the mysteries of nature were discovered.
Source: Spirit of Islam August 2017
Yes, madrasas could also consider teaching their students the basics of other religions. This will enable them, as would-be ulema, to relate more comfortably with people of other faiths. It will also assist them in their dawah work.
The teaching of other religions should aim at providing students with an objective understanding of these faiths. The earlier approach, of denouncing other religions, must be given up. You must learn to objectively and truly understand your neighbour, even if you do not agree with him. I think bitter polemics are against the ethos of Islam. So, for instance, in my case, when I visit Hindu, Sikh, Christian shrines, and other places of worship, I try to empty my mind of prejudices. I have learned a lot from this. My intention in visiting such places and meeting people there is to learn, not to debate or to denounce others as inferior.
As I see it, dawah is an expression of empathy for others, not hostility.
It has nothing to do with pride based on a misplaced sense of superiority. The Quran asks us to be sympathetic well-wishers of others.
Why is it that most madrasa students tend to come from poorer families? This was not the case in the pre-colonial period.
One reason is that middle-class parents would prefer to send their children to ‘modern’ schools because the jobs that madrasa graduates get are not well-paid. The salaries of madrasa teachers must be increased. In that way, one may hope that more bright children might prefer to enroll in madrasas' and become ulema. In the past, madrasas' produced brilliant scholars and leaders, but this is not the case today.
Source: Spirit of Islam April 2014
Interaction between the two will be very fruitful. Interaction, based on a spirit of scientific enquiry and learning, is a major source of change and progress. Through interaction with others, based on the quest for knowledge, you can refine your morals and learn to recognize and respect others as fellow human beings. This is precisely what Islam teaches us.
To enable madrasas and their students to interact with others and for them to come out of the four walls of their seminaries the best way is to inculcate in them the dawah spirit. For this, madrasas can arrange seminars and conferences, to which they can invite people of other faiths as well as Muslims and others from colleges and universities. This sort of interaction will be a great means of promoting knowledge on both sides and will go a long way in dispelling mutual misunderstandings.
Take my own example. Every day, I interact with people, of various social and religious backgrounds. I consider this a blessing. It provides me with knowledge, sensitivity to the humanity of others, rich experiences, and moral values.
Source: Spirit of Islam April 2014
In my childhood, this dualism was not so apparent. At that time, the secular educational system did not lack ethical or moral values, but today the situation is very different. I suppose this is a result of wider social changes. You cannot create an institution like an island. Neither madrasas nor secular schools are islands, cut off from the outside world. They are both influenced by the wider society.
A feasible way to overcome this educational dualism is by promoting greater interaction between students and teachers of madrasas and those of schools and colleges, including both Muslims and others. In the past, there was this sort of interaction. Many Hindus used to study in madrasas', but not so now. Presently, there is very little such interaction between the ulema and products of secular educational institutions, and that is one reason why there is such a glaring lack of understanding between them.
Source: Spirit of Islam April 2014
I think this is a very welcome development. However, it needs to be done in a more organized way. What many of these institutions lack are good teachers motivated by missionary zeal. It won’t do to have just professional tutors. I strongly feel that more important than the curriculum are the teachers. In my days in the Madrasa tul-Islah in Azamgarh, we had teachers who worked with missionary passion.
They instilled in us the spirit of inquiry, which is the mother of all knowledge and without which you cannot progress. This tradition must be revived. Presently, we have no institutes for training madrasa teachers. They need to be trained in pedagogical techniques, child development, and so on. I think this is one issue that Muslim organizations must focus on.
Source: Spirit of Islam April 2014
No, I am not saying this at all. What I am suggesting is that separate institutions can be established where some madrasa graduates can later enroll to learn ‘modern’ subjects, particularly different languages such as English. I myself received a traditional madrasa education and learned English and ‘modern’ subjects on my own after I graduated. I feel that if madrasa students are forced to study ‘modern’ subjects in addition to the subjects in the existing madrasa curriculum, it would be too much of a load for them to bear. It might destroy the very fabric of the madrasas'.
Source: Spirit of Islam April 2014
Unlike some others, I am not critical of or opposed to the madrasas as such. Muslims need both types of education—religious as well as secular. Muslim children should have knowledge of both their religion as well as secular subjects. There is, of course, no need for all Muslim children to go to full-time madrasas to train to become ulema. However, some children must do so in order that the tradition of religious learning can be carried on. We need madrasa-trained ulema who have knowledge of the Quran, Hadith, Islamic jurisprudence, and Arabic.
As far as the question of madrasa ‘reforms’ is concerned, I really don’t believe in this talk of ‘modernisation’. You certainly cannot ‘modernise’ the Quran and the Hadith. So, I think the word ‘modernisation’ in this context is uncalled for.
While on this subject of ‘reforms’, I must say that the ‘modern’ schools and universities are also in urgent need of reform, a point often neglected by vociferous advocates of madrasa ‘reform’. Some people argue that madrasas teach some outdated centuries-old texts on Greek philosophy and logic and hold that against them. But we must also note that departments of English in universities also teach English classics, written centuries ago, which have no value in the outside world. For me, these texts are a minor issue. The basic issue is the need for good, committed teachers.
Source: Spirit of Islam April 2014
Following the Islamic commandments, I advise the Ulama to completely dissociate from practical politics, develop the spirit of tolerance, accept open criticism, understand the positive contribution of the modern age, engage in scholarship after a deep understanding of modern thought, reform the minds of the Muslim ummah on positive lines and convey God’s message to humanity using the opportunities presented by the modern age.
Religious scholars are charged with being eternal guardians of people’s mental fabric, their way of thinking, attitude, and behaviour. To perform this role of intellectual leadership, they must possess a deeper understanding of the times and the capacity to engage in ijtihad, creative interpretation of Islamic sources, and their application in changed circumstances. Then they will be able to engage in scholarship, reform the minds of the Muslim ummah towards right thinking and undertake dawah work, conveying God’s message to people.
The task of inviting people to God is so essential that if it is abandoned, the whole Muslim community will lose all value in God’s eyes. The Western civilisation has brought in powerful opportunities to convey God’s message to people. From the ideological point of view, the scientific revolution has opened a new door for human beings to realise the Creator through direct study and observation of creation. Through this scientific revolution, the divine signs revealed to man have made possible the achievement of a high degree of divine realisation.
From the material point of view, the discoveries of the West have led to many inventions that can be used to convey God’s message to all of humanity, especially the modern means of travel and communication. In this way, modern science became a robust academic and material tool in the hands of those who were engaged in conveying God’s message to people and sharing the message of Islam with them.
I advise all the Ulama to completely dissociate from practical politics, develop the spirit of tolerance, accept open criticism, understand the positive contribution of the modern age, engage in scholarship after a deep understanding of modern thought, reform the minds of the Muslim ummah on positive lines and convey God’s message to mankind using the opportunities presented by the modern age.
The Ulama are eternal guardians of people’s way of thinking. Their task is to set right the mindset of people in every age, guiding them on to the right path while leaving the task of governance to the politicians.
A healthy society must observe this distinction of roles, tasks, and responsibilities. Ignoring this distinction is bound to lead to severe disruption. People need proper guidance to develop the right mindset because the proper system of government results from the right human mindset. Conversely, if people’s mindset is corrupt or debased, the system of government will follow suit. This division of work resulted in a glorious history of scholarship and dawah work, which is the most precious legacy of the Muslim community.
Had all the people been engaged in jihad and other such defense-related activities, then certainly a vacuum would have been created in Islam, never to be filled again till Doomsday.
In the two generations that followed the Companions of the Prophet, this division of spheres of activity was maintained. People were engaged in various fields of knowledge, and there came to be the Quran reciters, Hadith scholars (muhaddithin), jurists (fuqaha), ulama, dayees (those who conveyed God’s message to people), and sufis. All of them focused on their respective spheres of activity. This pattern continued for around a thousand years.
This guidance received at the very beginning of Islam set the course for future activities of the Muslim community. During the first phase, one group of the Prophet’s Companions engaged in activities such as defense. While the other group, for instance, Abdullah ibn Masud Abdullah ibn Umar, devoted themselves to academic and dawah (conveying God’s message to people) fields.
In life, people’s mental fabric in terms of thought, attitude, and behaviour is far more important than societal or political leadership. The former’s position is of base or foundation, while the latter’s is of superstructure resting on this base. Those who judge by appearance often mistakenly perceive this upper structure as more important than the base. In reality, however, the base is much more important. That is why the position or status of religious leaders is loftier than that of political leaders.
There are a number of traditions in the books of the Hadith which expressly command Muslims not to, under any circumstances, opt for a collision course with their rulers, however much perversion has set in in them. If they think that something needs to be done to rectify matters, they should advise the leaders of this in private. Such movements should never be aimed at confrontation with the rulers.
This policy of non-confrontation does not mean surrender. It means to remain strictly peaceful and continue to strive to educate people in non-political spheres. This allows time for decisions to be taken about what action is necessary, if any when it becomes evident that political perversion has taken place. Efforts to resolve the problem without resorting to confrontation should be continued till conditions improve to the extent that the desired change can be effected peacefully.
The policy of Islam in all matters is based on result-oriented action, that is to take only that action that yields positive results. Only if the result of an action is going to be positive should one go ahead; if the result is likely to be counterproductive, one had better opt for the way of peaceful reform, keeping oneself totally away from politics. With the adoption of this method, peace will necessarily prevail, whereas going against this method will inevitably result in war and violence.
Source: The Prophet of Peace
According to the Islamic principle, Shariah law is not a matter of imposition, rather it is a matter of following as per an individual’s capacity without creating conflict. A companion of the Prophet, Ibn 'Umar narrated: "We used to pledge to the Messenger of God to hear and obey." So he would say to us: "As much as you are able." (Jami` at-Tirmidhi, Hadith No. 1593). Today, there are fifty-seven Muslim countries, in every one of which Muslim leaders have launched a movement for the enforcement of the Shariah. But even after a long struggle, these movements have failed to achieve their goal. All they have succeeded in doing is creating traditions of violence and coercion.
In this regard, Muslim countries can be divided into two groups. One group consists of those where violent confrontation is going on between the ruler and the ruled, and the other consists of those where an oppressive, coercive system has been put in place. The latter are the countries where the rulers have suppressed these movements and established their rule by the use of force. Obviously, both these situations are undesirable from the Islamic viewpoint.
Had the Muslims in question followed the method of the Prophet, they would have learned that the right way of working was for their leaders to begin their work from the non-political field. By imparting peaceful training, these leaders could have reformed the mind and character of the people. While doing this, they could have opted for the way of status-quoism regarding the political system of the country. They could have subordinated matters of politics and government to the democratic process. They could have given the people the opportunity to elect their representatives by the peaceful, democratic procedure of voting, thus giving them their share in governance.
Had the Muslim leaders opted for this path of wisdom, certainly the conditions would gradually have changed. In these countries, first of all, a revolution in terms of thinking and character would have been brought about and then gradually politics and government too would have been revolutionized. But because of their blindness to prophetic wisdom, the leaders have not only failed to achieve their objective, but they have also incurred great losses within Muslim society.
Source: The Prophet of Peace
In present times, movements to impose Shariah law have been launched in Muslim countries such as Afghanistan, Iran, Sudan, and Pakistan. In all these countries, we find almost the same state of affairs. Muslims are divided into two groups—the ruler and the ruled. These two groups have gone on a collision course, resulting in great harm. It has ultimately proved impossible to impose the Shariah law, and these movements have only brought hatred, violence, and coercion in their wake.
Why did these movements to impose Islamic law prove to be counterproductive? The reason is that everywhere the watchword was the enforcement of Shariah law, where the example of introducing change by a gradual process as set by the Prophet of Islam was not followed.
The Prophet of Islam lived as a prophet in this world for a period of twenty-three years. One part of his mission was to enforce Islamic law in Arabia, and he succeeded in doing so. But in that period, we do not find Muslims in Arabia dividing themselves into groups and fighting in the name of the enforcement of the Shariah, like the Muslims of today.
A tradition of the Prophet narrated by Aisha, the Prophet's wife, sheds light on the nature of this problem. She says:
‘First of all, those verses were revealed in the Quran which deal with God and the Hereafter. It was only when people had come within the fold of Islam, and minds had been prepared, that the commands concerning what was lawful and unlawful were revealed. If the commands regarding the prohibition of wine and adultery had been revealed first, people would certainly have said, “We will never stop drinking and we will never stop committing adultery.”’ (Sahih, Al-Bukhari, Kitab Fazail Al Quran, Ch. ‘Talif al-Quran’)
According to a tradition, everyone is born a child of nature. But then, under the influence of the environment, he or she gradually turns away from the natural state. This is known as perversion. The act of forming a good society begins with the rectifying of this perversion—that is, bringing the state of perversion to an end and causing people to revert to their original state. (Sahih, Al-Bukhari, Hadith No. 1385) This process of rectification may be categorized as de-conditioning.
According to the tradition narrated by Aisha, the way of Prophet Muhammad was first to de-condition people and then bring them back to their original state. The successful completion of this process engenders in members of society the capacity to readily accept the commandments concerned. And it is only then that the task of enforcing shariah law can be properly performed. According to the method of the Prophet of Islam, the enforcement of shariah law begins in any society with intellectual purification, rather than with the practical enforcement of the law.
Source: The Prophet of Peace
According to the Quran, there are two major parts of Islam—religion (din) and the law (Shariah). Din or al-din is basic and absolute, always remaining the same, without the slightest change. It is obligatory for all believers, whatever the circumstances, and entails belief in the One God, and the worship of Him alone. The Shariah, on the other hand, may differ, depending on times and places. The task in reality is not synonymous with bringing about a change in the shariah but it is only a reapplication of the shariah in terms of altered circumstances. The task of effecting such reapplication, which was undertaken in the past, will, in like manner, continue to be carried out in the future. It is this process of continual adjustment that helps to keep Islam permanently updated.
Source: The Shariah and its Application
The word fatwa does not in any way mean a judicial verdict; it is simply a personal opinion. If a believer wants to know about his personal behaviour, for example, he wants to know about his way of worship or his dress, then, he may visit an Islamic scholar and put this personal question to him. And, that scholar may give him his opinion according to his knowledge of Islam. That is fatwa.
Establishing Darul Qaza or Darul Ifta is the institutionalisation of fatwa, which did not exist during the age of the Sahaba (Companions of the Prophet) and the Tabi’een (Companions of the Companions). It was an innovation of the later period of Islamic history.
Darul Qaza and Darul Ifta are not illegal, but a condition attaches to them. If the national tradition and the constitutional system of a country allow the establishment of such institutions, then there is no harm in it. Otherwise, establishing such institutions must be avoided. The word ‘Islam’ has a connotation of peace. So, ‘Muslim’ means a peaceful person. All Islamic teachings are based on the concept of peace. Muslims are asked to live as law-abiding members of every society, whether they are living as a minority community or a majority community, and whether they enjoy political power or not. In every situation, they must keep the peace and avoid all kinds of confrontation. There is a Hadith which says:
“By God, that person will never enter Paradise, who creates a nuisance for his neighbours.” (Sahih Muslim, Hadith No. 46)
A nuisance is not only that which you think is a nuisance but also anything that your neighbour considers to be troublesome. So, Muslims must adopt that kind of behaviour which is acceptable to their neighbours. Anything that is not acceptable to their neighbours is a nuisance. In this matter, the neighbour’s opinion must prevail and not that of Muslims.
Muslims are asked to live as law-abiding members of every society, whether they are living as a minority community or a majority community, and whether they enjoy political power or not. There are different kinds of nuisance. It is also a nuisance that the Muslim community insists on implementing its religious law in India, although the majority of Indian people and the system of India take it to be an unwanted initiative. Thus, Muslims must refrain from such behaviour as it creates a nuisance for their neighbours.
Source: Spirit of Islam August 2014
Shariah, in fact, is a non-political concept. This means that anyone who wants to follow the Islamic way of life in his personal affairs must refer to Shariah. It is only a matter of personal following; no institution or state is involved in this. In Chapter 5 of the Quran, there is a verse regarding this issue. It says:
“To every one of you, We have ordained a law and a way.” (5:48)
In this verse, the words shari’a and minhaj are used for personal behaviour. They have nothing to do with politics or the state.
This verse declares that the ummah (followers) of all the prophets were given a Shariah. And it is established by the Quran that no previous ummah, except the ummah Muhammadiyyah (Muslim community) was able to establish a state. Therefore, we will have to take the word Shariah in the sense that can be commonly applied to all the ummahs. This aspect of prophetic history is enough to believe that the word shari’a or Shariah is used in the sense of personal behaviour. Because the ummah of all the prophets were common in the matter of personal behaviour and not in political affairs. It was everyone’s need to know the religious teaching regarding his personal life. But as far as political teachings are concerned, they were not required because no government was established by these prophets.
Shira’a or Shariah literally means ‘method’. It is not equivalent to law or political injunction. Even when there is only one believer, he needs to follow the Shariah in his private life, way of worship, ethical behaviour, and personal dealings with other fellowmen. This is Shariah. And, in this sense, the word Shariah has no political connotation at all.
Source: Spirit of Islam August 2014
Ingrained in man’s subconscious is the search for an ideal realm or Paradise where there has to be a certain standard of honesty in society. The problem is that in this present world, the accepted aim of life for a great many people is the attainment of material prosperity. Such people live a self-centred life, instead of a God-centered one. The insatiable lust for self-fulfillment leads to innumerable social evils, such as fornication, robbery, looting, fraudulence, kidnapping, treachery, terrorism, murder and, ultimately, war, which are the result of people pursuing the urgings of the ego. Inevitably, society pays the price for this. The fact that materialism has given rise to such conflict between individual aims and social purposes clearly indicates that the true purpose of human life is quite other than material pursuit.
Rather than aiming at worldly attainments, man should set himself to earning the approval of his Creator while he lives in this world of test, for this is what man’s purpose in life truly is. If he were to adopt this course, the individual and society will progress in harmony with one another.
A deep-rooted malaise of modern society is that although science and technology are progressing by leaps and bounds and are contributing magnificently to the physical well-being of man, there is a disastrously negative aspect to them in that they deny or are silent on the existence of God. While man’s body receives more and more nourishment, his soul is gradually being killed. Materially, he is pampered; spiritually, he is starved. It is this dichotomy that has proved to be the undoing of modern man. Spiritual starvation has reduced man to his present state of mental turmoil, in which he constantly seeks to satisfy his desires. Man is in conflict with himself, and the resulting disasters are plain for all to see.
The solution is for man to turn to God and to realise the true purpose of human life. For this, man needs to hold fast to belief in a Supreme Intelligence, the love of God, and the brotherhood of man, lifting himself closer to God by doing His will and accepting the responsibility of believing that we are, as God’s creation, worthy of His care. Man must live a God-oriented life, in consonance with the Creation Plan of God. He can then hope to live in eternal Paradise in the world hereafter if he is found deserving of this based on the record of his deeds.
Source: God Arises
The first question about man’s search for truth stems from an instinctive human consciousness of a Lord and Creator. The idea of a Lord and Creator Who watches over and sustains creation is imbedded in every human being. Ingrained in the subconscious of every human being lies the thought: “God is my Lord; I am His servant.” Everyone implicitly makes this covenant before coming into the world.
Subconsciously being aware of God, man wants more than anything to reach God. Above all else, he desires to firmly hold on to the Lord he knows in his heart he cannot do without. But the God he instinctively is aware of has yet to appear before him. Only by entering into spiritual communion with God can this longing be truly satisfied. Every human being needs someone to turn to, someone to whom he can dedicate the finest feelings that he has to offer. By their nature, every person wants to discover God and become His servant. Those who fail to find God give expression to their emotions before some other, false god. Hearts that have not found God experience unease in this world and eternal affliction in the Hereafter.
Source: God Arises
To prove the existence of the Hereafter, we need to study its reality from a scientific point of view. Religion postulates that after death, human beings will leave this present, ephemeral world, and, on the Day of Judgment, will enter another world, which will be eternal. The present world is but a place of trial, where man, throughout his short stay, is on probation at every moment. When the time comes for the Last Reckoning, God will destroy this world and replace it with another world, created on an entirely different pattern. All human beings will then be resurrected and brought before the Almighty to be judged according to their deeds on this earth.
The greatest proof of the life hereafter is our present life, in which we must obviously believe, even if we do not accept that there is an afterlife. We should accept that if life is possible on one occasion, it is perfectly possible for it to come into existence a second time. There would be nothing very strange about the recurrence of our present experience of life. It is irrational to admit to a present occurrence of life and at the same time reject the probability of its recurrence in the future.
The advent of the life hereafter assumes a high degree of credibility when we find, astonishingly, that the actions of every human being are being instantaneously recorded at all times. The human personality manifests itself in three ways: thoughts, words, and actions. All three manifestations are being preserved in their entirety, being imprinted on a cosmic screen in such a manner as to make their precise reproduction an instant possibility. In the Hereafter, every detail of one’s life on Earth will be revealed, when the record of all our thoughts, words, and actions will be presented before God to show who opted for the path of God and who opted to follow Satan, who drew their inspiration from the angels and who trod the ways of evil. This makes life hereafter vital to the establishment of a just and equitable order. The life hereafter then becomes the greatest and most universal of all truths. When one seriously considers the fact that one will be made to stand before God Almighty on the Day of Reckoning and that God, having kept a watch over everyone, will sit in judgment then, one will become firm in one’s resolve to perform only good and right actions and to eschew all evil, in order to win God’s pleasure.
Man, by his very nature, desires a perfect world in fulfillment of his desires where he can live eternally. Paradise is the ultimate answer to this human quest. It is a vast, zero-defect, evil-free eternal universe, complete in itself. Paradise is the answer to all these problems. The concept of Paradise shows that man will find a place in the Hereafter where his desires will be fulfilled if he shows himself deserving of inhabiting it through the record of his life on Earth.
Paradise is the answer to all these problems. The concept of Paradise shows that man too will find everything that the rest of the universe has found. So while the rest of the universe is receiving what it wants today in this world itself, man will receive what he wants tomorrow in Paradise.
This scientific analysis of the Hereafter and Paradise leads one to accept them as religious truths.
Source: God Arises
