According to a hadith, the Prophet of Islam defined a believer thus: “A believer is one from whom people are safe as regards their lives and property.” (At-Tirmizi, An-Nasai, Ibn Majah, Musnad Ahmad).
There are two ways of leading one’s life in society. One is to live peacefully among one’s fellow men. The other is to keep quarrelling with others. According to this hadith, the way of the faithful is to live as peaceful citizens in society. No one should pose any danger to others’ lives, property or honour. In no circumstances, should one take the way of violence.
How should life be led so that the members of a society remain safe and secure from others’ injustices? It is to maintain the way of moderation, irrespective of there being causes for complaint. They should be able to bury their complaints in their own hearts instead of pouring them out upon others. A society in which such self-control is exercised is one in which its members can enjoy a feeling of security. Indeed, a peaceful society is the ideal framework for positive human development. On the contrary, a society fraught with violence is an animal, not a human society. It can offer little hope of the realization of individual human potential.
The love of peace is a noble human virtue, whereas the love of violence brings the human being down from a high ethical plane to the level of brutishness.
Source: The Ideology of Peace
We are not the designers of this world. This world was designed by a Mind far superior to ours. Therefore, we must follow the scheme of things as conceived of in the mind of the Designer. Our plans will otherwise result in failure.
Peace is one of the principles according to which the world has been designed. By following the peaceful method, there is nothing that we cannot achieve, while by ignoring the peaceful method all our planning will result in total failure. This is a reality expressed thus by the Prophet of Islam:
‘God grants to peace what He does not grant to violence.’ (Sahih Muslim, Hadith No. 2593)
This prophetic tradition is a statement of a law of nature. This law of nature is in no way mysterious: every person can understand it just by reflecting on nature. The law of nature is that in this world only a peaceful plan can work. A violent plan cannot work at all.
The rationale behind this natural principle is that when one opts for the peaceful method, one is choosing to tread a non-confrontational path. One, therefore, finds a clear road ahead on which to continue with one’s journey as planned. On the other hand, when one opts for the violent method, the journey ends in confrontation. In this case, one is faced at every moment with obstacles from the other side. This kind of journey is against the law of nature, hence it is doomed to failure. According to the Creator’s scheme of things, every person is free to make his own choices. This means that the road of life is not one-way-traffic. At every moment, other vehicles are coming from the opposite direction. So, one has to be able to deal with this onrush of vehicles. It is this art of journey management which is called peace.
Given this state of affairs, the only way to ensure success is to adopt a two-fold strategy in one’s planning, that is, endeavouring to pursue one’s personal agenda while at the same time adjusting with the activities of others. This may seem like walking a tightrope, but it can be done with proper planning.
Source: The Age of Peace
On the subject of jihad, the Quran addresses the believers thus: “Do great jihad with the help of the Quran”. (25:52)
As we know, the Quran is a book, an ideological book. It is not a gun or a sword. Therefore, ‘jihad’ by means of the Quran can only mean conveying the ideas of the Quran to the people. This implies that we should struggle peacefully to make the ideas of the Quran understandable by presenting them in the form of logical arguments.
The above-mentioned verse makes it clear that what is called jihad in Islam entails only the kind of peaceful struggle which has nothing to do with violence. The Arabic word ‘jihad’ is derived from the root ‘juhd’ which means to strive, to struggle, that is, to exert oneself to the utmost to achieve one’s goal. This is the original meaning of ‘jihad’ in Arabic.
This verse shows that peaceful effort is vastly superior to violent effort. Whenever one opts for the violent method, the sphere of one’s efforts becomes very limited. In resorting to violence, only the sword and the gun are of avail, whereas by peaceful methods, all kinds of things may be utilized to achieve our objective. Even a pen in a closed room can serve a great purpose.
Source: The Age of Peace
There are some groups in the modern world which are engaged in violence. If you ask them why they are spreading bloodshed, they will answer: ‘We are victims of injustice. Give us justice and we will give you peace.’
This condition for peace is unnatural. It is impossible to achieve justice by fighting for it. This is like putting the cart before the horse. In this world, everything follows the law of nature and the task of achieving justice is no exception.
According to the law of nature, justice cannot be given to someone as a gift. The correct approach is first of all to establish peace on a unilateral basis. Peace will open the door to all kinds of opportunities. Then, availing of these opportunities through wise planning will help you to achieve justice. There is no example in history of anyone attaining justice by fighting.
Peace is not desirable for the sake of justice; peace is desirable for the sake of establishing normalcy. When there is normalcy, every opportunity is available. It is by availing of such opportunities that one can achieve justice.
Justice cannot be achieved as a right: rather one receives justice when one proves oneself deserving of it. If you are complaining against social injustice, then blaming others for it is not the right approach. You should try rather to identify your own shortcomings. Because, according to the law of nature what you call injustice is the result of your own lack of merit. That is why to achieve justice you have to accordingly prepare yourself. Injustice can be removed through education and hard labour, not by demand. The strategy of complaint and protest will not give you justice.
Our world is a world of competition. In this world one can achieve something only on the basis of merit, and not through complaints and demands. There have been a number of great reformers whose goal was to achieve social justice through demands. But they failed. The reason for this was that their starting point was not realistic.
There is only one starting point, and that is, to educate people and make them deserving of being given justice. Justice is for the meritorious: it does not come automatically. If you deserve justice, you will certainly find it. However, if you lack the required merit, you will surely be denied justice. Like other things, attaining justice is also based on the well-known formula of give and take. If you pay the necessary price, you will achieve justice, otherwise not.
Source: The Ideology of Peace
Positive thinking leads to peace. Peace is a product of a positive mental attitude, while violence is the result of a negative thinking. Peace is the natural state of society: violence is an unnatural state. Peace is as much in accordance with nature’s plan as violence is against it. When peaceful conditions prevail in a society all activities take place in their proper form. But if the atmosphere of peace is disturbed, the normal functioning of society is disrupted. This law applies to man, as well as to the entire universe. According to the scheme of nature, peace is the only secret of smooth functioning in human society as well as in the rest of the universe. Peace, therefore, is such a basic requirement of man, that it is crucial to maintain it in all situations. Without peace there can be neither development nor progress. No excuse whatsoever justifies the use of violence, in individual or national life. Regardless of how unfavourable circumstances might be, an environment of peace is indispensable. We must maintain peace unilaterally, for nothing that we desire can be achieved without it.
If we fail to establish peace, then we must face destruction in every field of life. The option for us is not between peace and no peace, but between peace and annihilation. Without peace, there is no hope for the survival of mankind.
Source: The Ideology of Peace
We cannot have anything in this world without paying for it. Everything has its price and this is particularly true of peace. If we want peace, we should be ready to pay for it or stand deprived of it. What is the price of peace? It is simply tolerance. We live in a world of differences, and these differences cannot be eliminated. Therefore, we have only two options before us: adopting the policy of either tolerance or intolerance. While the latter leads to violence, the former ensures peace. Where there is tolerance there is peace, and where there is intolerance, there is war and violence. This is the only universal formula of tolerance for peace, and this same formula may be successfully applied to one’s family life and to social life, as well as at the international level. Peace requires us to foster a culture of tolerance, for intolerance can lead only to war.
Source: The Ideology of Peace
Peace is essential for a better way of living—peace of mind, peace in the family and peace in nature. Today, in our modern, technological world, man apparently has access to everything he desires. In the absence of peace, however, everything has been rendered meaningless. What is needed to redress the balance is love, compassion, tolerance, forbearance and the spirit of co-existence.
How can we attain peace? The formula is very simple. Take your share without usurping that of others. Fulfill your needs without depriving others of theirs. Satisfy your desires without thwarting others and fulfill your ambitions without denying others the right to do likewise. In short, solve your own problems without creating problems for your fellow creatures. Peaceful co-existence is the only way of existence in this world.
However, a peaceful life can be achieved only when human beings learn what their limitations ought to be. According to the Divine law, you can take from the world whatever will satisfy your need—not your greed. You may do business with others, but you may not exploit them. You may also establish your individuality, but not at the cost of the family and society. In daily existence, you may lead your life by maintaining social traditions and not by destroying them. You have the freedom to lead your own life, but by caring in the process for the rest of your society and not by neglecting it. Resources may be utilized for the benefit of humanity, but not for the sake of destruction. You are free to use peaceful methods, but you are not entitled to use violence. You can make use of nature, but only by maintaining its balance: the equilibrium of nature must never be disturbed. You have the freedom to use nuclear energy for peaceful purposes, but not to manufacture destructive weapons. You are at liberty to nurture feelings of love and compassion, but not to give way to hatred and prejudice. You are free to fulfill your physical desires, but not by spiritually killing your soul. In short, you have the freedom to enjoy life by sharing with others, but certainly not by eliminating them.
Source: The Ideology of Peace
The Quran is undoubtedly a book of peace. It is not a book of war and violence. This can be judged from the fact that all of the Quran’s pronouncements are directly or indirectly related to peace. Its opening invocation is: “In the name of God, the Most beneficent, the Most Merciful” and this verse has been repeated in the Quran no less than 114 times. This is an indication that the greatest attribute of the Supreme Being who sent this book to mankind is mercy. Indeed, the theme of this entire holy book is God’s all-embracing compassion.
The greater part of the scriptures, either directly or indirectly, strongly advocate peace. Of the 6666 verses of the Quran, there are hardly forty verses, which deal with the injunction to wage war, and then only in self-defence; that is, even less than one percent. To put it more specifically, only 0.6%.
Those who accept the Quran as the Book of God will be regarded as true believers only when they follow its admonitions and become peace-loving in the full sense of the word. Under no circumstances, should they launch themselves on violent courses of action. In order to conduct an objective study of this subject, it is necessary to differentiate between Islam and Muslims. Muslim action should not necessarily be seen as deriving from the teachings of Islam. In effect, Muslim practices ought to be judged by the criteria of Islam — which is an ideology — rather than Islam be judged by Muslim practices. Those who have abandoned the teachings of Islam can have no claim to be Islamic in their conduct, even if by their own lights they regard themselves as champions of Islam. Muslims are Muslims only when they follow the basic teachings of their religion.
Source: The Seeker’s Guide
Yes. Since the earliest ideal phase of Islam, Muslim women have successfully exploited their talents towards the field of education in particular. Homes had become centres of learning. As women performed their role without going outdoors, there is a general impression that Islam has restricted women’s workplace to performing only domestic chores. But this is not the truth. First of all Islam encouraged them to receive education, then enthused them with a new zeal. Subsequently, they went out to impart this learning to the next generation. Let’s take the instance of the Prophet’s wives, held up as role models for women in Islam. Preserving their femininity, they participated in all kinds of religious and worldly activities. For instance, the Prophet’s wife Aisha, having gained full knowledge of Islam from the Prophet, was able, after the death of the Prophet, to perform the task of teacher and guide to the Muslim community for a period of about fifty years. Abdullah ibn Abbas, a Companion of great stature, and one of the best commentators of the Qur’an, was one of Aisha’s pupils.
As modern day research tells us women are better with words than men. It is perhaps this reason why they are able to run educational institutions successfully. Besides this there may be many such workplaces where women are able to exploit their full potential. Since earliest days of Islam we find Muslim women working outdoors. Umm Dahdah, wife of a Companion of the Prophet worked in her orchard. Khadija, Prophet’s wife conducted business, to cite only a few of such examples. However, Islam sets great value on the proper management of home. It is because home is the most important unit of any society. Home is the centre of preparing succeeding generations. Thus neglecting home front will amount to neglecting the next generation which in turn will result in a great national loss.
I would say that Islam grants even more respect to women than to men. According to one hadith a man once came to the Prophet and asked him who rightfully deserved the best treatment from him.
“Your mother,” said the Prophet. “Who’s next?” asked the man. “Your mother.” “Who comes next?” the man asked again. The Prophet again replied, “Your mother.” “Who is after that?” insisted the man. “Your father,” said the Prophet.
Another example concerns Hajra, the Prophet Ibrahim’s wife. Hajj, regarded as the greatest form of worship in Islam, entails the performance of Sai, one of the main rites of the Hajj. This is accomplished by running back and forth seven times between Safa and Marwah, two hillocks near the Kabah. This running, enjoined upon every pilgrim, be they rich or poor, literate or illiterate, kings or commoners, is in imitation of the desperate quest of Hajar, Ibrahim’s wife, for water to quench the thirst of her crying infant, four thousand years ago. The performance of this rite is a lesson in struggling for the cause of God. It is of the utmost significance that this was an act performed by a woman. Perhaps there could be no better demonstration of a woman’s greatness than God’s command to all men, literally to follow in her footsteps.
We can see that the principle implied by the expression ‘ladies first’ in modern times had already been established in Islam at the very outset.
The following traditions of the Prophet indicate the elevated function of woman in Islam:
“Women are half of men.
Fear God in respect of women.
Heaven lies beneath the feet of mothers. (That is, those who serve their mothers well are deserving of Paradise.)
The best among you is he who is best for his family. For my family, I am the best of all of you.”
The most perfect man of religion is one who excels in character. The best among you is he who gives the best treatment to his womenfolk.
This makes it clear that, although males and females differ from one another biologically, they are equal in terms of human status. No distinction is made between women and men as regards their respective rights. This is all to the good if they are to be lifetime companions.
Man and woman in the eyes of Islam then are not the duplicates of one another, but the complements. This concept permits the shortcomings of one sex to be compensated for by the strengths of the other.
It is a fact that women in general are not physically as strong as men, but their physical weakness in no way implies their inferiority to men. The eyes are the most delicate parts of our body, while the nails by comparison are extremely hard. That does not mean that the nails are superior to the eyes.
Just as two different kinds of fruits will differ in colour, taste, shape and texture, without one being superior or inferior to the other, so also do men and women have their different qualities which distinguish the male from the female without there being any question of superiority or inferiority. They are endowed by nature with different capacities so that they may play their respective roles in life with greater ease and effectiveness.
However, in respect of innate talents all individuals, be they men or women, differ from one another. Yet their need for each other is equal. All are of equal value. One is not more important or less important than the other. Similarly when it comes to the establishment of a home and raising of a family, men and women have their separate roles to play. But each is vital. Each is indispensable to the other. And for them to come together, function in unison and live in harmony, there must be mutual respect and a prevailing sense that a difference of biological function does not imply inequality. For the biological division of human beings into male and female is the result of the purposeful planning of our Creator.
In Islam, a woman enjoys the same status as that of a man. But in ancient times, women had come to be considered inferior and were deprived, among other things, of the right to inherit property. Islam for the first time in human history gave them their due legal rights over property. Neither did it distinguish between men and women as regards status, rights and blessings, both in this world and the Hereafter. Both were considered equal participants in the carrying out of the functions of daily living. As the Quran so aptly puts it: “You are members, one of another.”
Man has been granted total intellectual freedom in Islam. Rather the truth is that it was Islam itself which brought into existence that revolution in human history which granted freedom of expression to all human beings. Prior to Islam in all periods of human history system of absolutism prevailed in the world. That is why man was denied of intellectual freedom. Intellectual freedom is no simple matter. The truth is that the secret of all human progress lies hidden in intellectual freedom.
The first benefit of this intellectual freedom is that man receives that highest good which is called fear of God in the Qur’an (5: 94). It consists of man’s recognition and realisation of God in full freedom and, of one’s own freewill, without any external pressure from God. So long as there is no atmosphere of total freedom, none can experience the indescribable pleasure of spiritual experience which is called fear of God in the Unseen. Hence it is impossible (without freedom) to grant anyone credit for the highest of human actions.
Freedom of expression is the thing which saves one from hypocrisy. Man is a thinking creature. His mind necessarily thinks and forms opinions. In such a situation if curbs are placed on freedom of expression, people’s thinking cannot be ceased, the only thing that will take place is that their thinking will not come to their lips and pens. Any institution, nation, state which places curbs on freedom of expression will be ultimately brimming with hypocrites. In such an atmosphere sincere people can never be produced.
In this way intellectual freedom is directly related to creativity. A society having intellectual freedom breeds creative people whereas a society which curbs intellectual freedom will necessarily stagnate and as a result the produce of creative mind and its growth and development will forever be stopped.
The proper stand in the matter of disagreement and criticism is that people shed off their unnecessary sensitivity in this matter, instead of attempting to put a stop to the act of criticism and disagreement itself. This is the demand of Islam as well as the demand of nature.
What is secularism? Secularism is not a religion; instead it is a practical formula of life. The crux of secularism is that basically there are two different affairs of life: worldly affairs and other worldly affairs. There is a declared or an undeclared settlement between the two disciplines. Broadly speaking religion pertains to other worldly affairs and secularism pertains to worldly affairs.
Life cannot be divided into watertight compartments. Every aspect of life is bound to affect the other aspect of life. And certainly religion and secularism are not exceptions. The word secularism was not in the previous dictionary of mankind but in essence Islam advocates the same kind of settlement between the two affairs of life.
According to Islam, religious matters are fixed on ideal norms. One has to accept it without any change or alteration. But the nature of worldly affairs is quite different. In worldly affairs there are differences between different groups. It is not possible to bring about consensus in these affairs. Islam has adopted a very practical formula: In religion Islam advocates idealism, and in worldly affairs, Islam advocates status quoism.
Status quoism does not mean to accept the situation as a reality. Islamic status quoism means to avoid confrontation and try to disseminate your ideas through peaceful methods. You can be an idealist in your personal life, but you cannot establish idealism in social and political life. So, Islam gives us a very practical formula: follow idealism in your personal life, and when it comes to the social and political affairs, be practical. This is the concept of secularism in Islam.
Islam differentiates between individual and society. As an individual you can follow your ideal norms but this is simply not possible in the social and political fields. So the best formula for peaceful living is individual idealism and political secularism.
Modern secularism is not an independent discipline. Modern secularism is completely subject to the Universal Declaration of Human Rights, adopted by the consensus of all the member countries of the United Nations Organisation. No concept of secularism will be accepted that contradicts the universally accepted human rights under the auspices of the United Nations. By adding this charter secularism is not a danger to any group of people instead it is a boon to all communities and groups including religious groups.
According to this definition, secularism is quite in accordance with the Islamic teachings. Islam focuses more and more on opportunities. Any scheme that opens the doors of opportunities is acceptable to the religion of Islam, and secularism has the same value. The secular system is a great boon. Secular system accepts complete freedom to any individual including one’s right of dissemination of his own ideas provided he refrains from violence. Every individual is allowed to do anything as long as he follows the peaceful methods. He is not allowed to be harmful to any other member of society. Until he is harmless he is free to all kinds of activities including religious activities.
This is the gist of secularism and in this sense Islam has no problem with secularism and it is completely comfortable with secularism. So there is no conflict between Islam and secularism at all. Islam endorses secularism and secularism endorses Islam. This is the situation between Islam and secularism regardless of it being declared or undeclared.
Democracy is a form of government in which people’s representatives manage the socio-political affairs of society. This system is a natural system. Islam is a religion of nature, and so Islam also accepts this form of rule. There are two different domains of human life: individual and social. In personal affairs, everyone is free to adopt any way of life, provided it is not harmful to the society. Islam allows personal freedom to every individual. There is no restriction at all in this regard, except that a person’s activities should create no problems for the society.
However, when it comes to the society, we should keep in mind that there are many people who form it. Here, everyone wants to live according to his or her own self. Islam gives us a very practical formula for this state of affairs. That is, in social matters the society has the right to decide how to manage social affairs. This formula is given in the Quran in these words: “Amruhum shura baynahum.” (42:38) This means: “[Those] who conduct their affairs by mutual consultation.” This is the formula of democracy according to Islam. It means that at an individual level everyone is free to act according to his or her own choice. But, as far as social affairs are concerned, they will be managed by way of social consultation. This is the true meaning of democracy, and Islam advocates this form of governance.
Democracy is not a religious concept. In fact, it is a social concept. Democracy is basically a secular formula, which means accepting the principle of non-interference towards religion. Democracy does not allow intervention in religious affairs. Religious affairs are strictly an individual’s own domain. In the system of democracy, religion is left wholly to the individual. Democracy covers only those affairs that are common to all members of society. This is democracy, and Islam accepts this form of democracy.
Some Muslims wrongly claim that Islam only allows limited democracy. That is, Islamic democracy does not allow freedom of expression, especially in religious affairs. For example, if someone wants to issue a negative remark about the Prophet of Islam, he will not be allowed to do so. But if he insists, he would be killed. However, this kind of thinking has nothing to do with Islam.
Islam allows complete freedom of expression. The only restriction being that freedom should not be used to cause physical harm to anyone in society. If someone claims that his sentiments were hurt, then that is not the concern of democracy. If someone feels hurt, he should manage his sentiments on his own, rather than demanding others to not hurt him.
Present democracy has adopted the form of holding elections. Islam also believes in this method. The only condition is that elections must be free and fair. If an election is free and fair, then Islam would accept it without any conditions.
In present times, some Muslim countries claim that they are republics which have adopted the democratic system of politics. But, the fact is that these countries have adopted democracy only in the partial sense. This kind of democracy is not acceptable in the present universal culture.
One principle of Islam is that in purely religious matters Muslims must adopt the teachings of the Quran and Sunnah. But in political matters, they should adopt the universally accepted norms. For example, in the matter of prisoners of war, the principle of repatriation will be followed. Any other method in this regard will not be acceptable according to Islam.
It is a fact that in the later history of Islam, Muslims adopted the dynastic pattern of rule. But, this was a deviation from Islam, and not in accordance with the true teachings of Islam.
The method of our scholars is to present a list of dos and don’ts, which the younger generation does not understand. Traditional scholars show Islam as a superstitious religion, instead of basing it on reason. Today’s youth have reason-based thinking. If the teachers of today use the language of earlier times, the minds of the addressee would not be addressed. This is a matter of communication gap. According to the Quran:
Speak to them in such terms as will address their minds. (Quran 4:63)
My experience is that if we talk to them in such a language that addresses them, then they do understand. Otherwise they will remain indifferent. So, it is an issue of the right kind of communication and not of dissatisfaction.
Source: The Seeker’s Guide
In my opinion there is only one problem facing present-day Muslims – that is, their self-styled concept of jihad. All other issues of intolerance and extremism have branched out from their misconceptions of jihad. The most important point for Muslims today is to know the importance of peace and to know that jihad is not needed in today’s age. The command for jihad, in terms of qital (war), is suspended. If in present times, we can achieve everything we want by peaceful methods, then why engage in qital or fighting? This is the basic problem that needs to be addressed. Trying to establish Islamic Shariah by force or through coercion is also an offshoot of this wrong concept of jihad. Muslims must abandon the violent method and work peacefully for constructive goals.
Source: The Seeker’s Guide
Patience is a great virtue without which a person’s aim to lead his life in this world with high ideals can seldom be achieved. The reality is that at every step an individual is faced with experiences so unpleasant and so provoking that they divert him from his true purpose in life – to the point of making him lose sight of his ideals.
This being so, if he allows himself to be provoked at every turn and becomes embroiled in every unpleasant issue, he will cease to be able to surmount the hurdles in his onward journey. He will just keep frittering away his time and energy in irrelevant matters.
The sole solution to this problem is the exercise of patience. Patience is that prolonged self-control which enables the individual to tread the path of restraint when he has bitter experiences, instead of allowing himself to be provoked into vengeful or retaliatory behaviour. It makes it easier for him to face life’s vicissitudes with equanimity and forge ahead on the path of truth.
The exercise of patience, on the one hand, is a solution to the problems faced by the individual. On the other hand, it is a major aid in the building of a superior personality. Those without patience fall a prey to negative influences, while those are patient develop positive personalities.
It should be emphasized that patience means neither retreat nor capitulation. It means rather curbing turbulent emotions in order to follow a course marked by sanity and wisdom. Being patient and using one’s mind makes it easier to determine which the most beneficial course of action to follow is.
Source: The Spirit of Islam
Hajj, one of the pillars of Islam, is a form of worship. For those who have the resources to perform Hajj, it is obligatory for them to do so once in their life time. It is not mandatory for those who have neither the ability nor the resources to undertake this pilgrimage.
To perform Hajj, one has to leave one’s home and travel to Hijaz in Saudi Arabia. The pilgrim then goes to Makkah and does the circumambulation of the Kabah. After that, he runs between two hillocks, called Safa and Marwa. He next stops at Arafat, where he casts stones at Jamrat. He then sacrifices an animal. In this way, different rituals of worship are performed in the month of Zul Hijja. All of this is what constitutes Hajj.
This Hajj is a symbolic form of surrendering oneself to one’s Lord. Through these acts of worship the pilgrim pledges to surrender himself before God, so that his life revolves around God alone, and to signal that he is ready to perform all kinds of sacrifice for the sake of God.
During Hajj, the worshipper remembers the two pious men who built the Kabah, Prophet Ibrahim and Prophet Ismail. He sees the historical places associated with the Prophet Muhammad. He spends some of his time in this environment where the history of Islam initially took shape.
In this way, Hajj becomes a means of bringing a person closer to God and his prophets. It reminds one of the lives of people who were reputed for their virtue, thus creating a living relationship with the history of Islam.
Hajj, moreover unites God-worshippers from all over the world. It refreshes the reality in the mind of the believers that however much their races and nationalities may be different, they all believe in the same God and in the same Prophet: this is a great source of unity. They might be living in different lands but being worshippers of God, they are all as one. Hajj is basically a form of worship of God, but practically there are many other benefits associated with it. One of these is fostering of unity in all the believers.
Source: The Spirit of Islam
Alms is a fixed amount which a person who is materially well-endowed has to give from his wealth at the end of the year. In this way, he purifies his possessions. By giving a part of his wealth in the way of God, he legitimizes the use of the rest for his own purposes.
The setting aside of a fixed amount from his earnings as alms is a practical demonstration or acknowledgement of the fact that the real giver is God. When God is the giver, His servant is obliged to spend from his wealth in the cause of God.
The law of almsgiving prescribes the taking of wealth from the wealthy and giving it to the poor. This, in effect, is a redistribution of wealth and, as such, is a way of reflecting the inequality in society. In this way, those who are wealthy are reminded of the fact that they are responsible for those who have received less in the division of wealth.
Almsgiving also buttresses morality. For one thing, one who gives alms avoids being miserly and having feelings of selfishness. It reinforces in him the spirit of giving, human friendliness and generosity. For another thing, the receiver of alms comes to regard others as his brothers and becomes their well-wisher, rather than feel jealous of them.
Since alms are given in the cause of God, that establishes almsgiving as one of the forms of worship. Apparently, it is given to human beings but, in reality, it links a person to God, creating a bond between him and his Creator. In spirit, giving in charity is a way of worship; in its external manifestation, it is an act of social service.
Source: The Spirit of Islam
The reality or essence of faith is discovery of God. When a person becomes aware of God’s existence and apprehends divine realities, that is true faith.
Such a discovery is no simple matter. God is the Creator and Lord of all things, He is the One who awards punishment and no one can escape His grasp. The discovery of such a God has a profound effect upon the whole life of the individual. His thinking is revolutionized to the extent that God becomes the centre of all his emotions.
As a consequence, the believer surrenders him being to God. God becomes the centre of all his attention. Now he becomes a person whose life and death are for God alone.
The result of this faith is that a person’s behaviour throughout his life becomes dyed in the hue of God. When he speaks, he is conscious that God is hearing him and when he walks, he takes care that his way of walking is not of one who struts arrogantly. When he deals with people, he is fearful lest he do anything unjust such as would incur God’s punishment.
As a result of this faith, a person’s entire life becomes oriented towards the Hereafter. In all matters, his eyes are on the Hereafter. In this world, instead of temporary gains, he makes the gains of the Hereafter the centre of his attention. When there are two sides to any matter – the worldly side and the otherworldly side, he ignores the consideration of this world and chooses what would be of value in the life Hereafter.
For him this faith becomes a source of limitless trust in God. At all times and in all events he puts his trust in God. Faith in essence is to have recognized the Lord when this recognition or discovery becomes a part and parcel of a person’s heart and mind. Then his whole personality is transformed. He becomes a new human being.
Source: The Spirit of Islam
Paradise is a place of divine blessings and Hell is a universal dustbin, where those whom God’s court has awarded punishment will be cast. There are all kinds of blessings in the present world but they are in an imperfect form. Paradise is the place where all these blessings will be there for everyone in a perfect form. Whereas the present world is not an ideal world, the world of Paradise is a completely ideal world. Those who arrive after passing the divine test in the present world will enter into the eternal life of Paradise where they will have all the comforts, luxuries and happiness they desire.
In Paradise, along with material blessings a person will also have mental peace and contentment. On the one hand, material blessings will be showered upon him, and on the other hand, all those disadvantages which caused him all sorts of restlessness and discomfort will be absent, for example, old age, disease, accidents, death, and so on.
Everyone is desirous of an ideal world right from the time of his birth. Everyone mentally cherishes the world of his dreams. But such a world can never materialize for anyone in the present life. After death, however, this world will become a reality for those fortunate souls who are held deserving of it according to their deeds in their lives before death.
In essence, Hell is totally the opposite. If Paradise is a place which gives all kinds of comforts, Hell is a place which gives all kinds of pain.
Source: The Spirit of Islam
