There is a common belief that Islam gives a higher status to men in comparison to women. This is misconception in the truest sense of the word.

Contrary to the common misconception that Islam holds men superior to women, Islam actually gives equal status to women as that of men. The Quran says:

"You are members, one of another." (3:195)

This means that there is no difference between the two as regards status, rights and blessings both in this world and in the Hereafter.

The following Hadith gives an apt description of the role of women:

Men and women are two equal halves of a single unit. (Al Tirmizi)

We see that both the sacred scriptures of Islam make it clear that neither sex is inferior or superior to the other. However, studies in biology and psychology show that the sexes are different in nature, each being designed for a different purpose. So, the Islamic maxim runs:

Equal in respect, but different in role.

Each being equal has a different sphere of action. That is, in making their contribution to social activity, the men undertake whatever is harder, while the women deal with whatever is lighter.

The Quran says that men are in charge of, that is, they are 'maintainers' of women (4:34). This leads to a common misconception that Islam gives a higher status to men then women. According to this verse of the Quran, it does not mean that men have a distinctive status over women - being maintainers of women has never been intended as a form of discriminatory treatment, it rather concerns the practical management of the home, for which the man is held responsible. However, this does not mean that a woman will never be allowed to shoulder these responsibilities. If she finds that she can bear this burden, no objection will be raised from any quarter. One example of this can be found in the Quran with reference to the people of Sheba. They lived in Yemen. The famous dam of Marib made their country very prosperous and enabled it to attain a high degree of civilization. The Quran tells us that they were ruled by a woman (27:23) without disapproving of her rule. Bilqis, the Queen of Sheba was very wise and sagacious, even more so than the men in her court. She did not want to embroil her country in war, while the men advised her to confront her enemies, namely, Solomon's army. Abdullah Yusuf Ali writes:

"In Bilqis we have a picture of womanhood, gentle, prudent, and able to tame the wilder passions of her subjects."

It is an accepted principle with the commentators of the Quran that when the Quran reports something without any disapproval, that means that has been approved of by the Quran.

So when we look at this incident in the light of the Quran, we find the status of woman even higher than that of men. A woman is in charge of men and she has shouldered this responsibility with greater efficacy.

Thus the example of the Queen of Sheba having found mention in the Quran shows that rulership is not man's monopoly. A woman can be a 'qawwam' over a man and the Quran has itself testified to it.

In fact, in the early period of Islam, both the sexes were fully active in different fields of life, from housework to agriculture and horticulture; and from worship in the mosque to the battleground. Everywhere women were visible and active. Gradually there came about a division of labour, which is justifiable not only biologically and physiologically, but also in terms of the ensuing social benefits. One such important benefit is that they can see each other's lives objectively, without that personal involvement which tends to cloud their judgment and lead to a damaging emotionalism. They are better able to counsel each other coolly and wisely, to give moral support at critical moments, and to offer the daily encouragement with which every successful union should be marked.

In Islamic history, there are many examples of women giving invaluable help to their husbands in critical situations. One of the most notable was Khadijah, the wife of the Prophet of Islam who successfully brought the Prophet back from a state of fear and trembling to a state of normalcy after his receiving the first divine revelation in the solitude of the Cave of Hira from the Archangel Gabriel. She was able to reassure him that his life was not, as he feared, in danger, as she herself was emotionally detached from the incident. She observed: "God will surely never forsake you. You are kind to your kin; you always help the weak; you take care of whoever crosses your threshold; you solace the weary; you speak the truth." The reassurance that Khadijah gave to the Prophet of Islam on this occasion was one of the most significant contributions to the furtherance of Islam.

Then it occurred to Khadijah that she had best make enquiries of some learned Christians, who, well versed as they were in the scriptures, were bound to have knowledge of revelation and prophethood. She went first to a rahib (hermit) who lived near Mecca. On seeing her, the priest asked, "O noble lady of the Quraysh, what has brought you here?" Khadijah replied, "I have come here to ask you about Gabriel." To this the rahib said, "Glory be to God, he is God's pure angel. He visits prophets: he came to Jesus and Moses." Then Khadijah went to another Christian called Addas. She put the same question to him, and he too told her that Gabriel was an angel of God, the very same who had been with Moses when God drowned the Pharaoh. He had also come to Jesus, and through him God had helped Jesus.

Then Khadijah hastened to Waraqah ibn Nawfal, a Christian convert who had translated part of the Bible into Arabic. When she had finished telling him of what Muhammad had seen and heard, Waraqah exclaimed, "Holy, holy! By the Master of my soul, if your report be true, O Khadijah, this must be the great spirit who spoke to Moses. This means that Muhammad must be the Prophet of this nation." On a subsequent visit, Khadijah brought Muhammad to meet Waraqah ibn Nawfal. Muhammad related the events exactly as they had taken place and, when he had finished, Waraqah said, "By the Master of my soul, I swear that you are the same Prophet whose coming was foretold by Jesus, son of Mary." But then Waraqah sounded a note of warning: "You will be denied and you will be hurt. You will be abused and you will be pursued." He nevertheless immediately pledged himself to the Prophet: "If I should ever live to see that day, I should surely help you."

Thus we can say that Islam does not hold women inferior to men. Islam considers men and women as equal in respect, but different in role.

Contrary to the common misconception that Islam denies religious freedom to others, Islam enjoins religious freedom to others.

Religious freedom is the basic human right whose violation has caused conflicts, wars and bloodshed in both ancient and modern societies. The Quran, therefore, has declared for the first time in human history:

'There shall be no coercion in matters of religion.' (2:256).

The Quran also states clearly, "To you your religion and to me mine." (109:6).

The principle that we obtain from the above verses of the Quran is generally referred to, in today's context, as religious freedom.

In view of this prohibition of coercion (Ikrah), all Islamic jurists (Fuqaha) without any exception hold that forcible conversion is under all circumstances null and void. Any attempt to coerce a non-believer to accept Islam is a grievous sin, (Ahkam al-Quran, al-Jassas). According to this principle of 'non-coercion', it is not permissible to exploit or manipulate personal weaknesses or calamities (e.g. poverty, sickness, famine, etc.) for religious conversion. That is why old and downtrodden non-Muslims were exempted from taxes and given all monetary support by the Islamic state without ever being asked to embrace Islam just for the advantages it would give them.

Once a Jewish widow came to the Caliph Umar asking for some financial aid. Umar tried to persuade her to accept Islam. He promised to take care of all her needs if she embraced Islam. But the lady refused. Umar then gave her more than she had asked for. When she departed, Umar raised his hands towards heaven and said:

"O God, bear witness that I have not exercised any coercion on this lady." (Tarikh Umar ibn Khattab, Ibn al-Jawzi)

The principle of non-coercion mentioned the Quran (2:256) has not been confined to religious freedom alone. Rather, it has been extensively elaborated upon and widely applied to all social, cultural, and political spheres of society. This has led to the development of a new culture in which individuals enjoy freedom of expression, dissent and criticism without any fear or restriction. Two examples may suffice to explain to what extent this essential human right was observed in earlier Muslim societies.

Once Caliph Umar came to a well of the Banu Harithah where he met an outspoken person named Muhammad ibn Maslama. "How do you find me?" he asked Muhammad, "By God, I find you just as I would like you to be and just as it would please any well-wisher to see you. You are good at accumulating money, I see, but you keep your hands clean of it yourself, distributing it equitably to others." "But," went on Muhammad ibn Maslama, "If you adopt a crooked course, we will straighten you, just as we straighten swords by placing them in a vice." At these aggressively critical words, Umar, the second Muslim Caliph, exclaimed:

"Praise be to God, who has put me among a people who will straighten me when I become crooked." (Kanz al-Ummal)

When Muslims at Madinah, with their increasing affluence, began to settle huge dowers (mahr) on their daughters, Umar, in his capacity as caliph, ordered that no one should demand or pay a dower that exceeded four hundred dirhams, and that anything in excess of this amount would be confiscated and deposited in the public treasury (Baitul-Mal).

After the proclamation of this ordinance, when he came down from the pulpit, an old woman stood up and confidently said:

'The Quran has set no restrictions on this matter: Umar has no right to set an upper limit to the dowers."

To back up her contention, she loudly recited this verse of the Quran:

"If you decide to take one wife in place of another, do not take back from her the dower you have given her, even if it be a talent of gold.' (4:20).

Umar's immediate reaction on hearing this was to say:

"A woman has quarreled with Umar and has bested him."

According to another account, Umar said:

"May God, forgive me, everyone knows better than Umar, even this old lady." (Tirmidhi/Ahmad)

With the advent of Islam in the seventh century, however, it was declared for the benefit of mankind that all greatness was the exclusive prerogative of God, and that in the eyes of God, all human beings were equal. The Prophet Muhammad declared not once, but on many occasions that all were alike, all were brothers.

"The Prophet not only stated the truth but also made it a reality by bringing about a total revolution based on the idea of human equality. On achieving political domination in Arabia, he was able to put this theory into practice in his capacity as ruler of a state. In this way, Islam put an end to discrimination between human beings on the basis of race, colour, status, etc. People were assigned a high or low status according to their moral worth."

(Islam, the Creator of the Modern Age, Maulana Wahiduddin Khan)

There is a common belief about Islam that it teaches its adherents to be close-minded. In actual 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." 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 for knowledge. He will try to turn his ignorance into knowledge. In this way his awareness of his ignorance will become the stepping-stone leading towards full knowledge.

In ancient times the 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 now lie unraveled.

An inquisitive mind is a sine qua non for the acquisition of knowledge. Only those who are possessed of this quality will achieve great success in intellectual and academic fields. Those devoid of this spirit will remain static, and will fail to climb to the top of the ladder of success.

It is this spirit, which is the foundation of all scientific progress.

Knowledge is of two distinct kinds: that which we have been blessed with in the Qur'an and the Hadith, and that which we acquire as a result of our own research and endeavour. The first kind acquaints us with our Lord, and makes plain the issues to be faced in the everlasting world, which awaits us after death. More important, it shows us how, in the course of our present life, we may prepare ourselves to meet those issues. The second kind of knowledge provides solutions to the social and economic problems, which we encounter in everyday life.

It is imperative that Muslims should seek both forms of knowledge, but they should never lose sight of the fact that they vary considerably in importance. Their primary aim in life should be knowledge of the Qur'an and the Hadith, while the acquisition of knowledge of the other sciences should come about as a matter of worldly necessity. Without a knowledge of religion, what must be done in this world to earn an everlasting reward, will constantly elude one's understanding, and it goes without saying that one can never then consider oneself a Muslim in the true sense of the word.

The secular sciences guide us only in worldly matters, giving us instruction in the agricultural, industrial and civic practicalities of life. But it is the Qur'an and Hadith, which set our feet on the path to eternal development. Clearly, it is just as important for Muslims as it is for anyone else to study various branches of knowledge, but they must distinguish between ultimate objectives and adventitious necessity. Muslims must not only study the Qur'an and the Hadith, but must be keenly aware that the real reasons for studying them are very different from those which prompt them to seek worldly knowledge: they must constantly bear in mind also that religious knowledge take moral priority over all other forms of knowledge.

The emphasis of Islam on learning and teaching was not confined to the Quran or the teachings of the Prophet. 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.

For example, once the Prophet passed by an oasis where he found the farmers, who were date planters at work. When he asked what they were doing, he was told that they were pollinating the clusters of dates in order to produce a better yield. The Prophet expressed his disapproval of this process. Knowing this, the farmers immediately stopped it. But later on the Prophet was told that due to lack of proper pollination the yield had been very low as compared to the previous years. On hearing this, the Prophet replied. "You know your worldly matters better." (Sahih Bukhari) In other words, experiment and observation should be the final criteria in such worldly matters.

Jihad means struggle. Any sincere effort for the cause of religion will be called Jihad. Man's self leads him to evil. So waging war with the self is jihad. Sometimes friends or acquaintances pressurize you into engaging in activities, which are not right from the moral standpoint. At that time, refusing to yield such pressure and sticking firmly to an upright attitude are forms of jihad.

Exhorting people to goodness and making them refrain from indecency are tasks entailing a great struggle. Continuing the dawah campaign whilst bearing all hardship is also jihad.

If having been treated with bitterness by neighbours or acquaintances, or after suffering any other kind of provocation, one refrains from reaction and retaliation and maintains pleasant relations unilaterally; this will also be a form of jihad.

There is another kind of jihad which is called 'qital' that is, engaging in war at God's behest at the time of aggression on the part of the enemies. This jihad is purely in self-defence in order to counter aggression. The literal meaning of jihad is not war. But to fight in self-defence in accordance with God's commandments also involves a struggle; that is why it is also called jihad.

Jihad, meaning war, is however a temporary and circumstantial matter. If in the real sense any need for defence arises only then will armed jihad be launched. If no such severe urgency arises, no armed jihad will take place.

Just calling an action 'jihad' will not morally validate it. The only true jihad is that which is carried out in accordance with Islam. Islamic jihad is, in actual fact, another name for peaceful struggle. This peaceful struggle is sometimes an inward-looking thing, like waging jihad with the self when it takes place at the level of feeling; sometimes it is desired externally, and manifests itself at the physical level through gestures (like kneeling, prostrating oneself before God).

Man is an eternal creature. However, his life-span has been divided by God into two parts. A very tiny part of it has been placed in this world, while all of the remainder has been placed in the Hereafter or the Akhirat. The present world is the world of action, while the world of the Hereafter is the place for reaping the harvest of actions. The present world is imperfect, but the world of the Hereafter is perfect in every respect. The Hereafter is a limitless world where all things have been provided in their ideal state.

God has placed His heaven-full of all kinds of blessings-in that world of the Hereafter. Those who prove to be God-fearing and pious in this world will enter into that world to find the gates of heaven eternally open for them.

But those who are oblivious of God in this present world or who opt for the path of contumacy in regard to God's matters are criminals in God's eyes. All such people will be deprived of the blessings of the Hereafter.

God is invisible in this present world, and will appear in all His power and majesty only in the world of the Hereafter. Then all human beings will bow low before Him. But at that time, surrendering will be of no avail. Self-abnegation and acceptance of God is desired only while God is still invisible. Surrendering before God after seeing Him in the Hereafter will not benefit anyone.

Death is not the end of a person's life. It is only the beginning of the next stage of life. Death is that interim stage when man leaves this temporary world of today for the eternal world of tomorrow. He goes out of the temporary accommodation of the world to enter the eternal resting place of the Hereafter. The coming of this stage in the Hereafter is the greatest certainty in one's life. No one can save himself from this fate in the Hereafter.

Speaking Tree| TOI | April 2, 2011

Spend a part of your money for your material needs and spend the rest for spiritual uplift. Use it for acquiring knowledge. Money is a great asset. It is not meant just for fulfilling desires; Put it to better use. Spend it for a higher cause. Manage your desires and then you will find you have enough money to achieve higher goals.

There is no limit, the only condition is sincerity. Let me explain with an example. Every Muslim reads 'Alhamdulillah' every day in the prayer but I have not found a single person who utilised his mind to understand its meaning.

I used my mind and understood that if I want to express my gratitude to God, then how a big thanksgiving will emerge when so many negative experiences come my way every day. Amidst these experiences, how will I thank God?

I realised that "Alhamdulillah" invites an entire culture to forget those things that lead one to negativity. There is no one in the world that does not undergo negative experiences. Everyone lives in the psyche of complaints. In such a scenario, how will he render big thanks to God unless he adopts this culture! He will have to forget negative emotions, hatred and losses so that he is able to thank God. Bernard Shaw said that, 'The most uneducated man is one who has nothing to forget!" I would say that to be able to thank God, you will have to forget! If I would not have used my mind, I would not have understood this meaning. I realised that 'Alhamdulillah' is a killer of all kinds of complaints, negative emotions and feelings. And when man prays as such, he will become a new person, devoid of negativity and hatred because he would realise that unless he purifies himself he will not be able to say true, 'Alhamdulillah'!

In social sense, good character is "predictable" character. That is, other members of the society are able to predict the response of such a person. It means that people know that if such a person is trustworthy and will not commit fraud. If he is criticized, he would not be angry. Instead he would remain patient and reflect. Such level of predictability would make an individual a good character in the society.

Source: Seeker’s Guide

Good character is the sum of personal virtues, which guarantees correct and agreeable behaviour in daily social interaction. A person of good character will invariably conform in his behaviour to a strict code of ethics.

What should be the underlying principle of this code of ethics? According to a hadith it is simply this-you should like for others what you like for yourself, that is, you should treat others just as you want to be treated by others.

Everyone likes to be addressed with good manners and pleasing words. So everyone should speak gently to others. Everyone wants his existence to be problem-free, so he should avoid creating problems for others.

Everyone wants others to deal with him in a sympathetic and cooperative manner. So what everyone ought to do while dealing with others is to give them his full sympathy and cooperation.

This standard of ethics is very simple and natural. It is so simple that anyone may easily learn it, be he literate or illiterate, able bodied or disabled, and regardless of his likes and dislikes. This hadith has given such a criterion for human ethics that no one can find difficult to understand. In this way Islam has set forth, in the light of everyone's personal experience, what behaviour may be indulged in and what behaviour has to be refrained from.

According to another hadith, the best of us is one who is best in moral character. Accordingly, becoming a good human being has nothing ambiguous about it. Its simple formula is that of avoidance of double standards. One who lives his life by this formula is indubitably a person of the highest moral character.

Source: The Spirit of Islam

Thanksgiving for man is to acknowledge the blessings of God. This acknowledgement first arises in the heart then, taking the form of words, it comes to the lips of the grateful person.

From birth, man has been superbly endowed in body and mind by his Creator. All his requirements have been amply catered for, every object in the heavens and on earth having been pressed into his service. All the things necessary for his leading a good life on earth and the building of a civilization have been provided in abundance.

Man experiences these blessings at every moment. It is, therefore, incumbent on man to thank God for His blessings at all times. His heart should be eternally brimming with gratitude for these divine blessings.

Thanksgiving is the most comprehensive term of worship: gratefulness is the essence of the godly life. The best expression of that gratefulness is the expenditure of time and money in the way of God. It is God, after all who has given man the reason to worship Him and the means to do so.

Contrary to world belief, Islam in reality is a religion of peace. It is a religion of peace in the fullest sense of the word.

Islam is actually a religion of peace and humanism. The very word 'Islam' (from Arabic Silm connotes peace). Not only Islam, but also all other religions may be defined in this way. According to a Hadith, "God grants to gentleness what He does not grant to harshness." That is to say, peaceful activism is distinctly superior to violent activism. There is nothing mysterious about the point made in this Hadith. It is a simple and a well-known fact of life that in a situation of war and violence, feelings of hatred and enmity flare up between the two sides and, in the process, the existing resources are destroyed. People from both sides get killed and the entire society turns into a jungle of negative feelings. It is quite obvious that in such an atmosphere no constructive and consolidated work can be done. There is nothing to be achieved in war and violence, save death and destruction.

On the contrary, an atmosphere of peace enables normal relations to be established between people. It makes it possible for feelings of love and friendship to prevail. In a favourable atmosphere constructive activities flourish and the existing resources can be used for development or other creative activities. A positive bent of mind will prevail which will help develop academic and intellectual advancement.

The greatest ill effect of war is that it limits human endeavour, whereas the greatest benefit of peace is that to the ultimate extent it opens up opportunities for improvement. War invariably results in further loss, while peace invariably results in further gain. That is why Islam teaches us to avoid war and confrontation at all costs and commands us to establish peace to the greatest possible degree.

There are certain verses in the Quran, which convey injunctions similar to the following: 'Kill them wherever you find them.' (2:191)

Referring to such verses, there are some who attempt to give the impression that Islam is a religion of war and violence. This is totally untrue. Such verses relate in a restricted sense, to those who have unilaterally attacked the Muslims. The above verse does not convey the general command of Islam.

The truth of the matter is that the Quran was not revealed in the complete form in which it exists today. It was revealed from time to time, according to the circumstances, over a time span of 23 years. If this is divided into years of war and peace, the period of peace amounts to 20 years, while that of war amounts only to 3 years. The revelations during these 20 peaceful years were the peaceful teachings of Islam as are conveyed in the verses regarding the realization of God, worship, morality, justice, etc.

This division of commands into different categories is a natural one and is found in all religious books. For instance, the Gita, the holy book of the Hindus, pertains to wisdom and moral values. Yet along with this is the exhortation of Krishna to Arjun, encouraging him to fight. (3:30) This does not mean that believers in the Gita should wage wars all the time. Gandhiji, after all, derived his philosophy of non-violence from the same Gita. The exhortation to wage war in the Gita applies only to exceptional cases where circumstances leave no choice. But for general day-to-day existence it gives the same peaceful commands as derived from it by Mahatma Gandhi.

Similarly, Jesus Christ said: "Do not think that I came to bring peace on Earth. I did not come to bring peace, but a sword." (Matthew, Chapter 10)

It would not be right to conclude that the religion preached by Christ was one of war and violence, for such utterances relate purely to particular occasions. So far as general life is concerned, Christ taught peaceful values, such as the building up of a good character, loving each other, helping the poor and needy, etc.

The same is true of the Quran. When the Prophet of Islam emigrated from Makkah to Madinah, the idolatrous tribes were aggressive towards him. But the Prophet always averted their attacks by the exercise of patience and the strategy of avoidance. However on certain occasions no other options existed, save that of retaliation. Therefore, he had do battle on certain occasions. It was these circumstances, which occasioned those revelations relating to war. These commands, being specific to certain circumstances, had no general application. They were not meant to be valid for all time to come. That is why; the permanent status of the Prophet has been termed a 'mercy for all mankind.' (21:107)

Source: The True Face of Islam

The Qur'an, the Book of God, enshrines the teachings which were basically the same as were to be found in previous revealed scriptures. But these ancient scriptures are no longer preserved in their original state. Later additions and deletions have rendered them unreliable, whereas the Qur'an, preserved in its original state, is totally reliable.

The Qur'an has 114 chapters. Its contents in a nutshell are: belief in one God, and considering oneself answerable to Him; firm belief that the guidance sent by God through the Prophet Muhammad is the truth and that man's eternal salvation rests thereon.

The position of the Qur'an is not just that it is one of the many revealed scriptures but that it is the only authentic heavenly book, as all other books, due to human additions and deletions, have been rendered historically unreliable. When a believer in the previous revealed scripture turns to the Qur'an, it does not mean that he is rejecting his own belief, but rather amounts to his having re-discovered his own faith in an authentic form.

The Qur'an is a sacred book sent by the Lord of all creation. It is a book for all human beings, because it has been sent by that Divine Being who is the God of all of us.

The Qur'an is no new heavenly scripture. It is only an authentic edition of the previous heavenly scriptures. In this respect, the Qur'an is a book for all human beings, of all nations. It is the expression of God's mercy for one and for all. It is a complete message sent by God for every one of us. The Qur'an is a light of guidance for all the world just as the sun is the source of light and heat for all the world.

Islam means submission. The religion of Islam is so named because it is based on obedience to God. A true believer in Islam is one who subordinates his thinking to God, who follows God's dictates in all aspects of his life.

Islam is the religion of the entire universe. For the entire universe and all its parts are functioning in accordance with the law laid down by God.

Such behaviour is also desired of man. Man should also lead his life as God's obedient servant just as the rest of the universe is fully subservient to God. The only difference is that the universe has submitted to God compulsorily, while man is required to submit to the will of God by his own choice.

When man adopts Islam, first of all it is his thinking, which comes under Islam, then his desires, his feelings, his interests, his relations, his loves and his hatred. All are coloured by his obedience to God's will.

When man, in his daily life comes under God's command, his behaviour with people, his dealings all are molded by the demands of Islam. From inside to outside he becomes a person devoted to God.

Man is God's servant, and indeed, the only proper way for man in this world is to live as the servant of God. Islam, in fact, is another name for this life of servitude to God. Where the Islamic life is devoted to the service of God, the un-Islamic life unashamedly flouts the will of God. Islam teaches man to lead an obedient life and surrender himself completely to the will of God. It is people who do so who will share God's blessings in the next world.

Source: Spirit of Islam December 2019

Taqwa means piety, that is, leading a life of caution and restraint in this world.

Umar Farooq, the second Caliph once asked a companion of the Prophet what taqwa was? He replied, "O leader of the believers, have you ever crossed a path which has thorny shrubs, on both sides?" But the companion instead of replying asked another question, "What did you do on such an occasion?" Umar Farooq replied, "I gathered my clothes close to me and moved ahead cautiously." The companion said, "This is the stuff of taqwa."

The present world is a testing ground. Here, various kinds of thorns have been scattered for the purpose of testing man, such as negativity, false issues raised by non-serious people, the lure of worldly things. Besides these, there are many unpleasant occurrences, which disturb people's minds and lead them away from the path of virtue.

All these things are like thorny shrubs lining both sides of the path of life. At any moment it is feared that man may embroil himself in these thorns and then instead of going forward, remain entrapped in these snares of life.

In such a state of affairs the wise man is one who travels the paths of life by gathering up his clothes to avoid becoming, entangled in these unpleasant snares. In this way, he is able to continue his journey unhampered. Yet at all times he must remain conscious of the fact that he must protect himself. He has to adopt the path of avoidance, not of entanglement.

Man has been created with an upright nature. If no hindrance comes in the way, then every man will, on his own, take the right course. That is why; the utmost precaution must be taken against allowing unnatural obstacles to come in the way.

Then, guided by this upright nature, man will continue to walk along the right path until he meets his Lord.

Traditional religion means form-based religion. Form-based religion cannot lead to the required result. According to me, we need is to revive the spirit of religion, rather than the form of the religion. Rituals are a relative part of the religion and spirit is its real form.

It is a matter of thinking; this is what determines your personality and actions. Your thinking process should be directed onto the right path.

Source: The Seeker’s Guide

There is no limit, the only condition is sincerity. Let me explain with an example. Every Muslim reads 'Alhamdulillah' every day in the prayer but I have not found a single person who utilised his mind to understand its meaning.

I used my mind and understood that if I want to express my gratitude to God, then how a big thanksgiving will emerge when so many negative experiences come my way every day. Amidst these experiences, how will I thank God?

I realised that "Alhamdulillah" invites an entire culture to forget those things that lead one to negativity. There is no one in the world that does not undergo negative experiences. Everyone lives in the psyche of complaints. In such a scenario, how will he render big thanks to God unless he adopts this culture! He will have to forget negative emotions, hatred and losses so that he is able to thank God. Bernard Shaw said that, 'The most uneducated man is one who has nothing to forget!" I would say that to be able to thank God, you will have to forget! If I would not have used my mind, I would not have understood this meaning. I realised that 'Alhamdulillah' is a killer of all kinds of complaints, negative emotions and feelings. And when man prays as such, he will become a new person, devoid of negativity and hatred because he would realise that unless he purifies himself he will not be able to say true, 'Alhamdulillah'!

Source: The Seeker’s Guide

The formula is to tell people to adopt contentment (qanaat). Man has unlimited desires and so even when he gets everything, it appears less. In such a scenario, only contentment can be the solution. People live in the psyche of greed (takassur) which is the root cause of tension. They should be extricated from greed-culture and brought to contentment-culture.

This is something that each person knows himself. When you want more than need, it has a price and the price is that you cannot attain a great feat. You would remain engulfed in luxury. A man of mission likes simplicity and remains content on need. I once visited Rajasthan where I came to know about a person who had opened a new hospital for patients of Tuberculosis. The hospital was amidst lush gardens. I decide to visit him.

The hospital was well-built. When I went to him room, it had neither a table, nor couches. There was only a simple floor on which he was sitting and he used to speak very little. He was dressed very simply and was a complete picture of how someone who attains big feats leads his life. All scientists for example, lead very simple lives. Only those who have no other job but to eat, live and be merry, who talk like this.

Source: The Seeker’s Guide

Speaking Tree| TOI | April 2, 2011

Adopt contentment. If you cannot increase national growth, decrease your needs; otherwise it will lead to problems. Tackling national issues is not just the task of the administration, it is every citizen's duty. We should develop the spirit of looking on it as our duty and do it with willingness.

A: Material attainments should be done for fulfilling needs and not for providing luxury. Man must know the difference between need, comfort and luxury. Sufis prescribe complete abstinence. I do not subscribe to complete abstinence. According to my understanding, materialism should be adopted so long as it fulfils the need.

Attaining luxurious living should not be the goal of striving for materialism. Here I would also like to clarify that comfort and luxury are not haraam (prohibited by religion) but they kills time, energy and money. Therefore, one who makes comfort and luxury his goal will do so at the cost of his intellectual development.