Badges mark quoted or attributed material (Qur'an, hadith, another author, an opposing view). Unbadged passages are Maulana Wahiduddin Khan's own words.
Interaction should definitely be engaged in, whatever the situation. p. 98
The result showed that this had been a piece of master-strategy. Where the war-time situation had suspended all kinds of interaction, after the peace treaty the door to interaction was thrown wide open. It is a fact that where there is interaction there is discussion, and where there is discussion, there is ideological exchange, and where there is ideological exchange, there is every opportunity to establish one’s ideological supremacy over the other party. And that is exactly what happened. p. 99
A few years after the signing of this treaty, almost the whole of Arabia accepted the ideology of the Prophet of Islam. Peaceful combat through ideology proves to be far more effective than the might of the sword. p. 99
The Hudaybiyyah experience was not simply a matter of religion. It is relevant to all the affairs of human life. It gives us a master formula to manage all controversial matters, within the family and in society, as well as at the national level. If you are facing violent extremism from opponents, make them ready to establish peace, even if it means accepting their conditions unilaterally. In the long run, due to the ensuing peaceful relationship, you will be a success. p. 100
The Creation Plan of God p. 100
Everyone asks the same questions: Who am I? Why I am here on this planet earth? What is the purpose of man? What is success and what is failure? These questions may be summed up in a single sentence: What is the creation plan of the Creator? Chapter sixty-seven of the Quran, Al-Mulk (The Kingdom), gives the answer to this question. The translation of the relevant verse is as follows: p. 100original + quote
God created death and life so that He might test you, and find out which of you is best in conduct. He is the Mighty, the Most Forgiving One. (67:2) p. 100Qur'an
According to the Quran, man was created as an eternal being. In the above Quranic verse ‘death and life’ represent both the pre-death period of life and the post-death period of human life. So, death and life cover the entire eternal life span of human beings. p. 100original + quote
The fact is that God created man with a well thought-out plan, the essence of which is to give man complete freedom—not simply as a gift, but as a test. The result of this test would enable God to know who misused his freedom and who put his freedom to the best use. This was, and still is, the divine scheme of things for man. p. 100
This test is not just for the sake of testing mankind. It is for a high purpose. Before creating man, God created an ideal world, that is, Paradise. Now God wanted ideal men and women who would merit being settled in this Paradise for all eternity. Therefore, the present world is a selection ground for Paradise. p. 101
According to this divine scheme, the present human lifetime affords a great opportunity to man. In the pre-death period of life, man has the chance to qualify himself for Paradise, so that in the post-death period of life he may be settled as a deserving candidate in this perfect world. p. 101
This divine scheme gives man great hope. The present world may be one of problems, for in this world there are sorrows, pains and unwanted situations. But the divine scheme of life prescribed in the Quran gives us a great solace. It is like a bright light in the darkness. It gives men and women great hope that all those sorrows they experience in the present world are for the temporary period of testing, and that once they qualify in the test, they will be fortunate candidates for eternal Paradise. p. 101
This Quranic notion explains human life. It explains not only the existence of man, but also all the misadventures that he faces in this world. It gives great meaning to all the good and the bad in life. p. 101original + quote
Man is born with unique qualities, he is born with unlimited desires, his mind has enormous capacity but, before realizing his potential and before fulfilling his desires, his life comes to an end. p. 101
This divine scheme gives man great hope. The present world may be one of problems, for in this world there are sorrows, pains and unwanted situations. But the divine scheme of life prescribed in the Quran gives us a great solace. p. 101
Given his often untimely demise, man seems to be a completely inexplicable phenomenon, but in the light of the above divine scheme, human life becomes completely explainable and understandable. Keeping this in mind, one sees how everything falls into place. p. 102
Making the Right Choice p. 102
The chapter Al-Tin (The Fig) of the Quran is very short, but it has a great lesson, a universal message for all men and woman—an eternal formula for a successful life. The translation of the relevant verses is as follows: p. 102
We have indeed created man in the best of moulds, then We cast him down as the lowest of the low. (95:4-5) p. 102Qur'an
Anyone who goes through these verses will discover great meaning in them. Everyone by nature has a unique personality, but nothing in this world is all good—the human personality has minus points as well as plus points. One who makes the most of his plus points is successful, whereas one who becomes a victim of his minus points is doomed to failure. p. 102
The plus and minus points can be summed up under the headings of reason and emotion. One who obeys reason achieves success, while one who is lead by his emotions is bound to face disaster. Reason, implying unbiased thinking, leads to a realistic approach. It makes you a mature person and guides you to give well-considered responses and to plan all your actions in a rational way. A life which is based on reason is invariably marked by success and salvation. p. 102
The emotional approach is only another name for an irrational approach. One who is swayed by his emotions becomes unrealistic in his dealings. His actions are typified by the well-known saying: ‘Fools rush in where angels fear to tread.’ With a single word-change, the formula goes like this: ‘Emotional people rush in where angels fear to tread.’ p. 103original + quote
The emotional approach is not a very simple one and can come at a great cost. Dealing with things emotionally is like mishandling glassware. You can mishandle ironware, but you cannot behave like that with glassware, because it might fall down and be smashed. In any human situation, you have similarly to handle matters with great care, otherwise the result will be like the smashing of delicate glassware. If this happens, it will lead to a breakdown in relationships and you cannot afford such a breakdown. p. 103
The emotional approach is not a very simple one and can come at a great cost. Dealing with things emotionally is like mishandling glassware. p. 103
The human personality, a unique combination of mind and body, is a great boon for every man and woman. If you use your personality to the best advantage, you will become a super achiever. But then there is the other possibility, that is, of putting your personality to the wrong use. Misusing your personality is like mishandling glassware. You are doomed to paying a heavy price for doing so. But, if properly used, it will lead to super achievement. Improper use will lead to dismal failure. p. 103
There are numerous creatures in this world, but out of all of them, man is quite unique in having freedom of choice. Freedom of choice is a valuable asset that elevates man to the highest rank. But freedom of choice is a double-edged sword. It may kill your enemy but at the same time it can kill you too. So, while one who is extremely cautious can become a universal hero, one who opts for rash, ill-considered courses of action will be reduced to a total zero. p. 103
The Value of Differences p. 104
Uniformity is not the culture of our world. This lack of uniformity is observable all over the world. The Quran affirms this fact. It says that the stones of the mountains are different in colour (35:27), in plants there are diverse varieties (20:53), and the same picture is observable in the animal world. Regarding man, the Quran, in the chapter Al-Rum (The Romans) has this to say: p. 104original + quote
Another of His signs is that He created the heavens and earth, and the diversity of your languages and colours. There truly are signs in this for those who know. (30:22) p. 104Qur'an
It is a fact that our life is full of differences. In fact, every man is Mr. Different and every woman is Ms. Different. Diversity is an integral part of nature and is immutable. p. 104
What to do in such a situation? The only option in this case is to adopt the principle of tolerance. Maturity is the ability to accept things that we cannot change. And every man and woman should prove to be a mature person in this regard. p. 104
In such a situation, everyone should learn the art of difference management, rather than try to eliminate the differences, for this can lead to nothing but failure. p. 104
Difference management is not a difficult task. In terms of the capacity of the human mind, it is certainly an easy task. Regarding the capacity of the mind, it has rightly been said: “I am large enough to contain all these contradictions.” p. 104original + quote
Difference is not an evil: it has a great positive value. Difference is a challenge. Difference awakens the mind. Difference invites discussion and dialogue. And, dialogue and discussion lead to intellectual development. Difference saves us from being a victim of intellectual stagnation. p. 105
There is a saying: “If all think alike, no one thinks very much.” This saying aptly explains the value of difference. Uniformity is not part of the scheme of nature. The scheme of nature is based on diversity rather than uniformity. p. 105original + quote
Tolerance is not a passive attitude. Tolerance is an amalgam of all kinds of noble values, such as exercising patience, giving respect to others, forbearance, deep wisdom, and the willingness to co-exist with others. These qualities are what make up a good person. One who is lacking in the spirit of tolerance is bereft of all kinds of human values. p. 105
Difference is not an evil: it has a great positive value. Difference is a challenge. Difference awakens the mind. p. 105
Distraction from worthwhile objectives is a fatal lapse in any man or woman, but the spirit of tolerance saves one from such deviation. One who is tolerant will certainly be spared unpleasant situations, while one who is intolerant will find himself involved in all manner of things that are not to his liking. Individuals who are intolerant, both men and women, are bound to ruin their lives—partially if not totally. p. 105
Tolerance means giving a well-considered response in any given situation. It is the sign of a sound mind. A person of sound mind is one who refrains himself from instant reaction, who tries to examine the situation, who judges the pros and cons of his actions, and only then does he give his response. This is the spirit of tolerance; and tolerance is the sign of a wise person. p. 105
A Course in Self-Control p. 106
In the chapter Al-Baqarah (The Heifer) of the Quran, believers are enjoined to fast during the month of Ramadan, fasting being one of the five pillars of the religion of Islam. The translation of the relevant verse is as follows: p. 106original + quote
Believers, fasting has been prescribed for you, just as it was prescribed for those before you, so that you may guard yourselves against evil. (2:183) p. 106Qur'an
What is meant by fasting? In this context, it is to abstain from eating and drinking for one whole month. The period of fasting begins from sunrise and ends at sunset. Throughout this month, believers can eat and drink during the night, but not in the daytime. p. 106
According to Islamic teaching, fasting is not simply about experiencing hunger and thirst. In fact, hunger and thirst are symbolic of purifying one’s soul and training oneself to control one’s desires. The Prophet of Islam has said to this effect that one, who fails to abstain from using abusive language and persists in his evil habits, will not have his abstinence from eating and drinking accepted by God. p. 106original + quote
The fact is that everyone has enormous desires, everyone has an ego and there are so many negative thoughts hidden in the human heart. To live the life of a true believer, one is required to control one’s desires and to try to live a life of self-restraint. p. 106
By giving up eating and drinking in the month of Ramadan, one tries to train oneself for a greater form of fasting, that is, refraining from all kinds of evil habits. Psychological studies show that if someone forms a habit over a period of a whole month, this habit becomes a part of his second nature. In one sense, fasting in the month of Ramadan is based on this human psychology, which is used to bring about moral training. p. 106
Self-disciplined behaviour has the greatest value in the life of a man or a woman. Self-discipline makes one a predictable person and a good member of society. Self-discipline makes one a man of principle, thus enabling one to perform one’s duties. Self-discipline develops a mature personality and makes it possible for one’s potential to be utilized in significant ways. Self-discipline, in helping one to evolve as a developed personality, is the key to all kinds of success. It saves one from provocation, anger and unnecessary involvement. It is a master formula by which one can manage all the affairs of one’s life. Without self-discipline, one is like an animal, whereas with self-discipline one becomes a man in the complete sense of the word. Self-discipline, in setting bounds to one’s freedom, helps one to manage one’s desires and checks one from going astray. p. 107
To live the life of a true believer, one is required to control one’s desires and to try to live a life of self-restraint. p. 106
Self-discipline is an act of the present, but it brings one great benefit in the future. Self-discipline is the best formula for future building. It saves one from saying: “Alas, I missed the bus!” p. 107
The Phenomenon of Degeneration p. 108
Muslims, like other religious communities, went through a phase of degeneration in their later period and matters have not improved in the present day. What to do when this happens? The remedy was outlined in advance in the chapter Al-Hadid (Iron) of the Quran. The translation of the relevant verses is as follows: p. 108original + quote
Has the time not come for the faithful when their hearts in all humility should engage in the remembrance of God and of the revelation of truth, so that they should not become like those who were given the Book before them, whose hearts with the passage of time became hardened and many of whom were disobedient? Remember that God brings the earth back to life after its death. We have made Our signs clear to you, so that you may fully understand. (57:16-17) p. 108Qur'an
These Quranic verses refer to the period of decline of the ummah (Muslim community). This degeneration has come about because the members of the Muslim community have lost their fear of God and have become insensitive to their faith. So, what is the formula for their regeneration, or their reform, so that they may be brought back on to the right path? p. 108
The formula is given here in terms of an example from agriculture. With the passage of time, land which had been fertile becomes barren. When the farmer tries to make his land fertile again, he begins his task by preparing the land and not by harvesting. If he starts his job by harvesting, it would be like putting the cart before the horse. p. 108
The same is true of the declining Muslim community. Here, reformers must start their task from the beginning, and not from the end. For example, if they try in such circumstances to establish their political rule, it will not work. But if they start by reviving the spirit of religion, awakening the soul, and bringing about intellectual development, then it will be a right beginning. p. 109
The decline of an ummah means decline in terms of spirit, and not in terms of form. Forms or rituals have always been in existence: what disappears is the spirit. So, it is the spirit that needs to be revived, and not merely forms or rituals. p. 109
At that time Muslims need to revive their faith, to rediscover the living ideology of Islam and to re-awaken their minds along the lines which were followed by the Prophet and his companions. p. 109
What is degeneration? Degeneration is simply a kind of detachment. When people forget the original message of Islam and cling merely to some lifeless rituals—that is the sign of degeneration. p. 109
At that time Muslims need to revive their faith, to rediscover the living ideology of Islam and to re-awaken their minds along the lines which were followed by the Prophet and his companions. It is this act which is called in the Hadith (saying of the Prophet) tajdeed, or revival. p. 109original + quote
The process of tajdeed cannot be successful if the reformers want simply to revive the ritualistic form of Islam. The above example of the barren land tells us that the starting point for reform is intellectual awakening and not simply the revival of ritualistic practices. p. 109
Moreover, the task of revival needs a creative approach entailing the use of the contemporary idiom; reformers should try to sense their listeners’ moods and preach in such a manner that their minds may be addressed. If people’s minds are not addressed, then no reform movement will yield any positive results. p. 110