Al-Quran Mission

The importance of learning in Islam

Maulana Wahiduddin Khan | The Sunday Guardian | Sep. 03, 2017

The Prophet of Islam said: “Every Muslim, man and woman, is duty-bound to acquire learning.” This tradition of the Prophet shows the importance of learning in Islam. Learning is necessary for the realization of God. That is why acquiring learning is held to be a duty for all. Learning increases one’s consciousness. Learning is responsible for the breadth and depth of one’s thinking, it enables one to understand the deeper realities, to enrich oneself from the experiences of others and to elevate one’s intellectual level.

The importance of learning in Islam can be seen from the prayer given in the following verse of the Quran: “My Lord! Increase me in Knowledge.” (20:114)

The mission of the Prophet of Islam has been introduced in the Quran at more than one place as an instructor of the Book and giver of wisdom. Here is a verse from the Quran: “He it is who has raised among the unlettered people a Messenger from among themselves who recites to them His signs and purifies them, and to instruct them in the Book and wisdom.” (62:2) Similarly, on another occasion the Prophet of Islam presented himself before the people saying, “I have been sent only as a teacher.”

Learning is essential for religious and spiritual development. Setting off the process of intellectual development, it brings maturity to one’s thinking. Without learning, one can neither study the sacred books, nor can one be aware of the history of man and the universe. In short, learning brings man from the level of the animals to the level of human beings.

Therefore, learning is an essential component of Islam. However, this is possible only when one meets others with open minds, when one tries to learn from them instead of always wanting the others to learn from oneself. It is essential for this learning process to continue uninterruptedly.

Islam preaches peace

Maulana Wahiduddin Khan | The Sunday Guardian | Aug. 28, 2017

Islam does not teach violence. Instead, it is a religion of peace in the fullest sense of the word. The first verse of the Quran breathes the spirit of peace. It reads: “In the name of God, the Most Merciful, the Most Compassionate.”

This verse is repeated in the Quran no less than 113 times. It shows the great importance Islam attaches to such values as mercy, compassion and gentleness. Moreover the Quran states that the Prophet Muhammad was sent to the world as a mercy to mankind. (21:107)

A perusal of the Quran shows that most verses of the Quran (and also the Hadith) are based on peace and kindness, either directly or indirectly. The ideal society, according to the Quran is Dar as-Salam, that is, the house of peace (10:25).

The Quran presents the universe as a model that is characterized by harmony and peace (36:40). When God created heaven and earth, He so ordered things that each part might perform its function peacefully without clashing with any other part. The Quran tells us that “the sun is not allowed to overtake the moon, nor does the night outpace the day. Each in its own orbit runs.” (36:40)For billions of years, therefore, the entire universe has been fulfilling its function in total harmony with His divine plan.

These are only but a few references to show what great importance Islam attaches to peace. In fact, Islam cannot afford not to be in a state of peace because all that Islam aims at—spiritual progress, intellectual development, character building, social reform, educational activities—can be achieved only in an atmosphere of peace and harmony.

If peace is jeopardized, no constructive activity can be accomplished. This is why in Islam, peace is regarded as the greatest good.

Wonders of nature

Maulana Wahiduddin Khan | SOULVEDA

A verse in the Quran reads: “God send down water from the sky, bringing forth gardens of delight. Try as you may, you cannot cause such trees to grow.” (Qur’an 27: 60)

Trees are vital to the existence of human beings. In a treeless world, any form of human or animal life would be well-nigh impossible, quite apart from any consideration of aesthetic appeal. Trees absorb noise, give off precious oxygen, clean the air of pollution, reduce glare, act as coolers and air conditioners, and also serve as emotional tranquillisers—trees are vital in any city, howsoever developed it may be.

In hospitals, schools, prisons, and drug rehabilitation centres, it has been found that trees act as a form of therapy, helping to heal mental, physical and social disabilities. Where trees have been properly landscaped and planted with an eye for beauty of form, colour and denseness, they can ease stress, contribute to healing and provide an environment where relaxation is possible.

“Plants,” says an eminent horticulturist, “are non-threatening and non-discriminating. They respond not to race, intellect, wealth or physical capacity but to the care given to them. Plants ease anxiety and tension, give a sense of tranquility.”

Experts tell us that trees can lower blood pressure, change blood sugar levels, bring peace and tranquility to troubled hearts. A beautiful landscape, a wooded park, can do more for the human soul than all the chemical tranquillisers in the world.

Islam and the spirit of enquiry

Maulana Wahiduddin Khan | The Sunday Guardian | Aug 20, 2017

The Quran invites its adherents to enquire about things and the Prophet encouraged people to engage in direct observation and reflection. All of this led the Muslims to study everything objectively. Due to this, Muslims started eagerly learning from everyone irrespective of his or her religious and cultural origins. This trend of insatiable curiosity and open mindedness motivated the succeeding generations during the Umayyad and Abbasid times to enthusiastically learn and translate the cultural legacy of other nations, particularly the Persian, Greek and Roman. Abu Jafar Mansur (754-775) established Bayt al-Hikmah (the House of Wisdom) where highly paid multilingual scholars were appointed to translate into Arabic books on Persian literature, Greek philosophy, medicine, and other sciences available in those times in different parts of the world.This was an actualisation of the Prophet’s inspiring words: “Wisdom is a believer’s own property; he should try to take it wherever he finds it.” Of the Abbasid Caliphs, Harun Ar-Rashid, Al-Mamun and Mutadid Billah, are reported to have invited doctors, philosophers, and learned scholars from various parts of the world to settle in Muslim cities and help in these activities.This generous appreciation and support of the state accelerated research work, and cultural exchange through translation, which reflected on the general progress and development of the entire Muslim world at that time. Spain, under Muslim rule, witnessed a similar progressive and developmental process. A number of renowned historians of science and civilizationhave pointed out that Muslims’ contribution in the development of natural sciences and philosophy were not merely confined to translations from Greek, Persian and Indian. For in view of their inquisitive and critical mindset, it was not possible for them to accept Greek philosophy or any other sciences without an objective analysis.

When truth is revealed

Maulana Wahiduddin Khan | SOULVEDA

Some people have not, in their hearts, bowed to God. Their outward prostration to God in prayer is a mere pretense. Prostration is not just a ritual and time-bound sort of physical action; it is to surrender oneself to sublime reality. It is to make oneself follow truth in one’s practical life.

In this world, people—both on an individual and national level—do not in their hearts bow to the reality; they do not adopt the path of truth. Yet, in their outward demeanour, they pretend to be on the side of truth; they speak words which make it seem that they are in the right and are not wronging or exploiting others.

But such deceit is only possible in this world of trial. In the next world, everything will change. Fake notes can be passed on the streets, but banks will not accept them. In the same way, in the next world there will be no possibility of making lies appear true, and unjustness appear like justness.

In the next world, words will refuse to take on false meanings. No one will be able to call injustice justice or disguise falsehood as truth. The difference between outward and inward will disappear. One will only be able to express what is in one’s heart. A person will appear exactly as he was in relation to reality, rather than the manner in which he used to contrive in front of others.

If people can convince others that they are in the right, then they are sure that they have been proved right. But, in fact, only those who are proved right in God’s sight are truly in the right. In the next world, only those who are truly right will be proved right. Falsehood will be exposed as nothing but false.

Why faith in God

Maulana Wahiduddin Khan | SOULVEDA

The world of nature is characterised by its equilibrium. Human society must acquire the same equilibrium if it is to function smoothly.

There are many ways in which God maintains the equilibrium of nature. One of these ways is diversion, that is, the channeling off of a force that has reached excessive proportions. Think of the amount of rain that falls in the rainy season. Immense damage would be done if it were to remain in cultivated and populated areas. So, what nature does in such situations is provide the land and human population with an amount of water which is only just adequate while the rest of the water is diverted into rivers.

Human beings have made use of this principle of diversion in the building of dams. The purpose of a dam is to control the free flow of water in a river. Whenever there appears to be a surplus water, the excess amount is channelled off in another direction. In this way, the river is prevented from deluging the surrounding area. This water then flows into a large pool or reservoir. So it is, with many machines. When the amount of steam in a steam engine, for instance, exceeds specified proportions, it is diverted and funnelled off.

This principle of diversion should also be applied to human society. If one lives with others, one is bound to have cause for complaint against them from time to time. These grievances will end in social strife, if allowed to escalate. The smooth running of society will then become well nigh impossible.

This strife and conflict can be avoided only if man finds an outlet for his excess emotion. This is the function that faith in God and the hereafter performs.

The prophet Joseph had been separated from his father by his half-brothers; later on, the same thing happened to Joseph’s full-brother, Benjamin. It was quite natural that Joseph’s father should have been thrown into a profound emotional crisis by these events. If he had made Joseph’s half-brothers the target of his emotions, then his family would have been beset by savage strife. So instead of this, he turned the flood of his emotions towards God. “I address my sorrow and sadness to God alone,” he said (Quran, 12:85).

Human society is deeply indebted to faith in God and the Hereafter for this function that it performs. Faith in God enables one to turn to Him for recompense in times of grievance. A man of God does not make others the target of his negative feelings. Instead, he diverts them towards God. The deluge of his emotions, which might have caused immense damage to human beings, falls instead into a diversion pool.

Material Gain is not Enough

Maulana Wahiduddin Khan | The Sunday Guardian | Jul 09, 2017

When a person works, makes money, builds a house, makes an effort to improve his standard of living, he appears to be engaged in efforts towards some worthy end. But a life of this nature cannot be called a purposeful life, for these activities do not demonstrate man’s unique status. It might seem as if they are the result of deliberation, but if one looks at the matter in depth, one will see that in actual fact the motive force behind these actions is the same urge that motivates an animal in various ways, in its concern for its own survival. It is the pressure of one’s needs, and the wish to fulfil the demands of one’s self that underlie such a life. These are the considerations which, in fact, guide a person in his search for his livelihood.

When a human being grows up, he realizes that there are certain material necessities without which he cannot live. He requires food, clothes, a place to live; he requires a reliable source of income to sustain him throughout his life. He is forced by these considerations to obtain these things. Then he sees that those who have an abundance of these material things enjoy respect and apparently possess every form of happiness and luxury in this world. Thus he is driven on to do more than just seek a livelihood; he desires to earn to a degree greatly in excess of his actual requirements.

For this reason these activities cannot be considered as being directed towards the purpose which sets a human being apart from the animal and lends him a higher distinction. To determine the purpose of life is, in short, the effort to make life meaningful. It must surely, therefore, be one which is in accordance with a human being’s unique status; it must be one which leads him on the path to success and progress in terms of his true nature.

Purpose in creation is meaningful

Maulana Wahiduddin Khan | The Sunday Guardian | July 16, 2017

Why was this world made? Why was a human being born into this world? Why, after a certain period of time, does he pass away? What will happen after death? These are the most important questions concerning the origins and fate of humanity, and they should never be far from people’s minds. Finding the correct answers to these questions has always been one of man’s most important quests.

Pondered over for thousands of years, these questions have been variously answered by different people. However, these answers can be placed in two broad categories: one, which holds the great array of wonders in this world to be purposeless, and the other, which asserts that a human being was created with a purpose and that he has a definite goal.

While the first view tends to be subscribed to by poets, philosophers and secular scholars, the second view is firmly upheld by that very special class of beings called prophets, or messengers of God.

Many arguments can be put forward in support of the answers in both of these categories. It is very obvious, however, that the notion of purposelessness is not in keeping with the structure of life and universe. The idea, on the other hand, of purposeful creation, falls exactly into place, for the simple reason that it contains no inherent contradictions.

The world into which man is born is fraught with significance and intelligence. There is nothing which is of a meaningless or random nature. It is quite unthinkable that a human being, with his meaningful life, born into a meaningful universe, should find no purpose in creation.

Where there is meaningfulness, there will, of necessity, be purposefulness. This aspect of the universe is a clear verification of the religious answer to the purpose of life.

Scientific temper is important

Maulana Wahiduddin Khan | The Sunday Guardian | July 23, 2017

We live in a world, which has an existence of its own, functioning according to its own immutable principles. Scientific thinking is, therefore, extremely important for the successful development of both the individual and the nation. The secret of success is to see the world around us with an open mind and to acquire an understanding of the laws of nature. This approach will produce positive results, enabling one to form correct judgments about things as they actually are. This is what is meant by having the scientific temper.

Scientific thinking, largely, is a question of ratiocination based on facts. This applies equally to the world of matter and to human affairs. For instance, if you have to build a bridge over a river, the science of engineering will tell you to build it from iron and not from clay.

Similar principles apply in the human world. Good results can be achieved only if full account is taken of all of the relevant facts. Failing this, the desired outcome will remain elusive. If, for example, you want someone to be your supporter, the science of psychology will tell you that you must activate his conscience and appeal to his better feelings. But if, on the contrary, you speak or act in such a way that his ego is hurt, you will turn him into an enemy. If you want to receive something from someone, you shall have to become in his eyes a giver, and not just a beneficiary, for it is a matter of common experience that most people are used to giving only to those from whom they receive. Then, if you aspire to a position of honour, you had best be unassuming in demeanour, because it is the modest man and not the egoist who makes the greatest impression on the better side of human nature. It is the unpretentious individual who is most likely, therefore, to attain to a position of honour and prestige.

The policy of avoidance in Islam

Maulana Wahiduddin Khan | The Sunday Guardian | July 30, 2017

The policy of avoidance simply means refraining from wasting time and energy in a futile conflict. By following this course, one gains the respite to prepare oneself adequately for future action. It provides the opportunity to become so strong and dominant that no one would dare do any harm to one. In the event of attempted injustice, there would be enough accumulated force to effectively repulse any wrongdoer.

The approach of patience, tolerance and avoidance is undoubtedly one of the most important principles of Islam.

By temperament, all men and women differ from one another in many ways. Everyone has experienced the disagreeable situations, arising from such differences. In social life, be it inside or outside the home, it is but natural that unpleasantness should occur from time to time. This is unavoidable.

Now whenever any negative situation arises one way of dealing with it is a head-on clash, i.e. an attempt to solve the problem by direct confrontation. Such attempts are abortive as they only aggravate the problem. In no way will they improve matters.

Islam tells us that on such occasions instead of behaving violently and fighting, we should opt for the course of tolerance and forbearance; instead of combating violence with violence, we should adopt the policy of avoidance; remaining united in spite of differences.

According to Islam, it is not only a point of social behaviour but also an act meriting great reward. Living with people, and observing their principles are acts which would deserve a reward in normal circumstances, but when one continues to be well-behaved in spite of differences and grudges, by curbing negative sentiments, then the reward is increased manifold. God will count those who sedulously avoid friction among the possessors of a superior character.