FORMAL REQUEST FOR FRIENDSHIP

Dear FRIEND,
The Court verdict on the Ramjanambhoomi-Babri Masjid titleship issue has been given earlier today. All should respect and adhere to the Court verdict. Even though the Government had sent strict prior instructions to the TV News Channels not to air anything that will incite passions and the newspapers as well as the TV News Channels really did play a commendable role, we have not thought what impact it will have on our children and the future generations. The young children who are hearing the words ‘Hindu Temple’ and ‘Muslim Mosque’ and have been witness to the tension that subsequently got built will surely grow up considering the adherents of the other religion as ‘different’ and ‘who were opposed to their place of worship’. Such media exposure is bound to deepen the already created wedge between the two communities.
It is time to take initiative. And initiative has to come from the Muslims. A very interesting solution has been given as the ‘The Immediate Solution’ in the last chapter of book ‘MUSLIMS NEED TO CONVERT TO ISLAM’ compiled by some Saiyed Haider (the passage is given below for you to read). Taking cue from this book, we at Life Watch feel that it is time for us to take the initiative of approaching the adherents of Hindu religion with a formal request for friendship. I, Aziz Haider – born to Muslim parents - hereby formally approach you – born to Hindu parents – for FRIENDSHIP. Kindly give your approval response in writing at the earliest so that I can ‘present the names to a couple comprising of a Hindu and Muslim spouse’.
I look forward to your reply.
Thanking you in anticipation.
Regards!
Aziz Haider
9810661830

Passage from the book ‘Muslims need to convert to Islam’ compiled by some Saiyed Haider
The immediate solution
As the first step towards forgetting the past and strengthening social integration among Hindus and Muslims, for the much greater cause of leading our country India on path towards global supremacy and greatness as the world power, the march towards which has been consistently hampered in the past and our progress is still being slowed due to the differences that exist between Hindus and Muslims and due to the huge mass of 150 million backward Muslims whose backwardness is debilitating India’s progress, very much like a load tied to an athlete’s leg, this compiler suggests the forthcoming measures to be taken:
1) Every Indian who is proud of India’s citizenship should consider it mandatory to make 5 friends from amongst rest of Indian citizens adhering to religions other than his or hers. For instance, each Indian Muslim should formerly approach 5 non-Muslims for friendship and once this permission is obtained, present the names to a couple comprising of a Hindu and Muslim spouse, be it Gauri and Shahrukh Khan, Meera and Muzaffar Ali or any such couple in the vicinity. The Hindus should also do the same in the country’s interest. Every such friendship should be widely propagated so as to motivate others.
2) Every Indian employer with a minimum employee base of 100, should employee at least 70% non-Muslims, if the employer happens to be a Muslim, and at least 7% Muslims, if the employer happens to be a Hindu. If employers with less work force do this, nothing better.
3) The Government should form a special ministry with sincere and dedicated people at its helm, identify 12 major groups/sections from Indian population and commence work for their social, moral and economic betterment on immediate basis. Of utmost importance is to provide them modern education, at least till class X that will help them integrate with the Indian public and to take care of their basic health and sustenance needs. These 12 groups should necessarily include the farmers, the Muslims, the adivasis, the dalits, the Kashmiris, the SCs, the North Easterners, the Minorities and the STs.
4) The present system of caste based reservations should be abolished. Groups, say 14, are formed that will include all the Indian population. For instance, groups can be like the farmers, the Muslims, the adivasis, the dalits, the Kashmiris, the SCs, the STs, the Upper Castes, the North Easterners, and so on, the last of 14 being ‘The Rest’. Every person, even if he falls in two or more groups, will have to choose between 1 of the groups; with no category as ‘General’. An independent census is carried out to know the population of all these groups. For every placement exercise, say Civil Services, while the first 50% candidates should be selected purely on merit, the rest 50% should be selected on the basis of reservation with each group having 50% reservation to its population in India. No Indian citizen will have reasons to complain.

What happened at Ayodhya 155 years ago?

Ayodhya genie is out of the bottle again. BJP President has urged the Muslims to hand over the claim of mosque at Ayodhya to Hindus while All India Babri Masjid Action Committee convenor Zafaryab Jilani has rejected the offer claiming that BJP is yet to change its mindset. The Court is scheduled to give its verdict shortly. With mistrust prevailing between both communities, it is not possible to get to a change. As long as there is sincere will to come to some solution, no solution can be reached.
Looking back in history, we found one particular incident very similar to the Babri Masjid Ram Janambhoomi issue. Let’s look at the issue, how it was flared up and how a solution was reached. It is said, if there is a will, there is a way! Read on…
Year is 1855! The last of the Awadh Nawabs, Wajid Ali Shah is at helm of affairs. Perhaps only for namesake as there is a British Resident staying at a stone’s throw distance form his seat of power. He is not in total command as several thousands of British forces are stationed nearby, being paid salaries by the Nawab’s exchequer. Alleged British sponsored intrigues and political murders are common and the infamous policy of divide and rule has shown rich dividends. Now the Resident Commissioner is looking for excuses to annex this most prosperous territory in India – Awadh. Politically sidelined, Wajid Ali Shah has taken to patronizing art and culture in a big way. New markets are being developed, fresh incentives to traders being given and artisans encouraged at par with artists. Administration is still largely in the Nawab’s hand, being closely watched by the British for their nefarious plans. This is also the time when the famous Ganga-Jamuni tehzeeb (culture) is at its peak. Muslims are celebrating Diwali and Holi with élan while Hindus are keeping tazias on Moharram, as a symbol of respect for the martyred at Karbala. At this juncture, Hanumangarhi episode takes place, which could have marred all the good work done by this Nawab during the past 9 years of his rule. Mismanaged, and it threatened to take away his entire kingdom. But what Wajid Ali Shah eventually revealed was that he was a man who had risen above the narrow domestic walls of sectarian beliefs.
Hanumangarhi, not to be confused with the Ram Janambhoomi-Babri Masjid site, is a cluster of temples in Ayodhya. The temples, it is said, were built by the money of Nawab Safdarjung, great grandfather of Wajid Ali Shah. A Muslim living with Hindus in this area (most likely instigated by the British or by those who do not like co-existence between the two communities) came out proclaiming that Hindus have demolished a mosque that was situated in between the temple complex. The matter took a serious turn as about a dozen Hindus and more than 70 Muslims got killed in the communal clash that followed. The Muslims presented a petition to the Nawab and beseeched him to intervene as a Muslim on this plaint. Not to go by what they wanted, Wajid Ali Shah instituted a commission, setting a 3-member committee consisting of a Muslim, a Hindu and a British officer. These three men were Raja Man Singh, Agha Ali Khan- the nazim at Faizabad and Captain Orr of the East India Company.
The Commission reported that there was no mosque within the precincts of Hanumangarhi. These three men went to Ayodhya and succeeded in bringing Hindus and Muslims together. Agreement was arrived and a deed of compromise executed.
The matter would have been settled but some Muslims started an agitation claiming it to be an act of appeasement. A Muslim Maulvi Ameer Ali threatening Jehad vowed to go to Ayodhya and rebuild the mosque. As he with his followers marched to Ayodhya, the Nawab sought the fatwa of the chief cleric Mujtahid Sayyad Muhammad Nasirabad – a scholar of the famous Khandan-e-Ijtihaad family. The chief cleric in consultation with the senior most Ulema from Firangi Mahal (another Muslim institution of repute) ruled that since it was established that there was no mosque, constructing the mosque was not permissible by Islam as it would hurt the sensibilities of the Hindus. Armed with the fatwa, the Nawab’s forces confronted Maulvi Ameer Ali and his followers at Rudauli, a little distance away from Faizabad, as he proceeded towards Ayodhya.
In the battle that ensued, Ameer Ali was killed and his followers either killed or made to flee. And the Hanumangarhi episode was resolved once and for all.
The “great justice” that the erstwhile Nawab of Lucknow may have delivered also left several detractors. It is nearly impossible that each and everybody gets pleased. But a sincere willingness to find a compromise is the need of the hour without which it will not be possible to do away with widespread discontent.
Acts like those of last Nawab of Awadh laid the foundations of that great Hindu-Muslim unity, which historians never fail to mention. It was due to this that when the Nawab was dethroned by the British about a year later, a general atmosphere of restlessness prevailed all over Awadh, which resulted in several skirmishes even prior to the great fight for independence in 1857. Nearly the entire population of Awadh fought against the British forces in 1857; some of the fiercest battles took place on the banks of Gomti in Lucknow and Ganga in Cawnpore (Kanpur), where Hindus and Muslims fought shoulder to shoulder with their common enemy. And it was not mere co-incidence that Mangal Pandey, who actually started it all at a remote cantonment in Meerut, belonged to a small village near Faizabad, in the very vicinity of Ayodhya itself.
Nearly a century and a half later, a similar story has been enacted. Hindus and Muslims came to loggerheads at the same venue – Ayodhya. We have seen that even the intervention of Shankaracharya of Kanchi failed to resolve the problem. Innumerable Jehadis and Kar Sewaks were born out of this conflict, which still threaten to tear the social fabric apart. Still there are some who are talking of building a monument by force, this time a temple over the ruins of a ‘structure’ revered by the other community as mosque till some time back.
There is one major difference though. Politics of the vote bank has replaced the monarchy, adding new dimensions to the erstwhile divide and rule policy followed by the British. Unity between Hindus and Muslims has been made a martyr at many a sacrificial pyre, by the near fatal blows of fundamentalists and politicians.
And instead of a quick and impartial resolution to the conflict, the matter is simmering since decades, whose most brutal eruptions have lately been seen, time and again.
Is there a silver lining then? Can the politicians be trusted that they wont dip their loaf of bread in a little more of human blood before eating? Are we to know for sure whether the religious heads of either community are not nursing their own personal ambitions, political or otherwise? And are Indian Hindus and Muslims again going to act as naïve siblings unable to comprehend the ferocious propaganda aimed at them? The truth will be out in some time!
It is time for every right (not rightist) thinking citizen of India to speak now, without reconciling themselves to the decree of the politicians. Perhaps answer likes in Wajid Ali Shah’s words itself as he described the infamous Hanumangarhi episode in poetry:
Hum ishque ke bande hain mazhab se nahin vaqif
Gar Kaaba hua to kya butkhana hua to kya.
(We are the votaries of love and unacquainted with religion;
To us it does not matter, whether it is Kaaba or a temple.)

Aziz Haider, Editor, Life Watch

True spirituality

True spirituality alone can rescue mankind from the distress that the world is being subjected to by the greed and selfishness of man. Religion alone, if understood and practiced rightly, is capable of moulding the moral fibre of man.
A life of virtue, goodness, forbearance, sacrifice, tolerance and live is the only assurance of peace and happiness to both the individual and the world at large. This must be understood by everyone. Religiosity is not spirituality. One may be formally religious and yet possess a negative character. Therefore, the practice of spirituality in the right sense of the term is of great importance.
Pray: “May we all work together harmoniously in peace, with the spirit of self-sacrifice for the well-being and solidarity of the world! May we all possess an understanding and forgiving heart, broad tolerance and adaptability! Grant us that eye with which we will behold the Self everywhere.”

Swami Sivananda, The Divine Life Society, PO Shivanandanagar, Distt. Tehri-Garhwal, Uttranchal.

Religion unites people’s hearts

Religious disharmony is a misnomer. Religion unites people’s hearts. No true follower of any religion will ever condemn other religions. He will, on the contrary, promote goodwill and understanding, peace and harmony.
What creates disharmony is the irreligious part of man, the animal quality in man. It is greed, lust, selfishness and egoism. They generate fear, and fear leads to wars. None of the religions of the world sanction these bestial qualities.
We are living in a new world. We are living in the atomic age. An immediate change of heart is inevitable. The strongest bond of love must unite the hearts of all. Bestial passions must be banished. Tis can be achieved only by the practice of religion.The second factor that creates disharmony is intellectual gymnastics. The true follower of any religion will busy himself with practicing its tenets. He will be conscious only of the need to perfect himself. But the intellect is fond of creating newer and newer theories and, therefore, greater and greater division. The intellect should yield to the heart; practice should take precedence over theory.

Swami Sivananda

Harmony In History

The rise of communal problem in India has been accompanied by a great deal of misinterpretation of history, especially the medieval history. It has been propagated that the invasion of Muslim Kings has brought about the slavery of Hindus; it has brought in the spread of Islam on the strength of the sword; it has resulted in great suffering to the Hindu masses etc. This selective projection of history itself is not only wrong but feeds into the communal prejudices.
This type of mythification of history has served as a potent tool in the hands of communal forces who in turn, then demonize the whole community leading to intensification of hatred in the society. What is the real truth? Is the history of medieval times, all about invasions of Muslim kings to destroy temples and convert the people to Islam? Is this period of history the dark period of our social life? Far from it. The diversity of Indian society has been a rich source of strength and resilience of the community. Though it is true that kings fought amongst each other for larger control of territories and the clergy (Ulemas and Brahmins) looked down upon others mode of worship. The average people, the toilers, the downtrodden of both the religions celebrated the interaction with each other. While the kings had bigger preoccupations with expansion or preservation of their kingdoms for their material benefit, the large chunk of society derived the pleasure from their social and community life.
RELIGION: Biggest synthetic trends are discernible in the popular religions, Bhakti from Hindu side and Sufi from the side of Islam are the major religious trends to have come up in this period. Kabir, Nanak and Tulsidas reflected the synthetic trends and the influence of both religions in their lives and works. Kabir, rejected Sanskrit, the language of elite Brahmins and communicated with people in simple Hindi and reflected the building of bridges between the two communities. In one of his Sabda he goes on to say that just as ornaments are different manifestation of some basic product, gold, so Allah, Ram, Rahim, and Hari were all different names of the same god. Puja offered by Hindus and Namaz offered by Muslims are just different methods of adoration of the same God. Kabir was a harsh critic of institutionalised religions and the religious traditions which divided people.
He was a critic of the mullahs and pandits in equal measure, and the social evils which had infested the society in the name of religion like caste system and untouchability: his teachings spread amongst vast followers of major religious trends to have come up in this period.
Tulsidas another poet sage of this time in an autobiographical couplet shows how the religious synthesis was operating at this time:
A slave of Ram is Tulsi,
What ever they say let them say.
On alms I live, the mosque is my refuge,
my give and take with the world is done.
(Tulsidas: from Kavitavali)
One of the greatest Ram bhakts of the time was living in a mosque, from where most of his devotional works for Lord Ram emanated. Guru Nanak was for peace in the society; he was influenced by the ideas of Kabir and was a strong proponent of syncretism. He tried to unite Hinduism and Islam by adopting beliefs from both these religions. Borrowing from Islam, it believes in one God and prohibits image worship. From Hinduism it adopted the theory of reincarnation and karma according to which a person’s actions determine his fate in future incarnations. It was against the caste system. Their holy book - Adi Granth - quotes exclusively from Kabir and Sufi saints, like Baba Farid. Also one of the Sufi saints Mir Miyan was requested to lay the foundation stone of the Golden Temple.
Sufis attracted a large following among the lower classes and castes. It was their unorthodox and simple lifestyle which attracted large number of low castes to convert to Islam. Their mazars (holy places) were open to all irrespective of their religious following. One of the great Sufi saints Muhiuddin Ibn Arabi founded the doctrine of Wahahdat-al-wujud i.e. Unity of being, which promoted spiritual universalism, in turn demolishing the barriers of caste and creed. This doctrine states that the real being is One and we are all its manifestations, this brought in harmony amongst followers of different religions.
It is interesting to note that the Sufi saints writings were very close to the people. Baba Farid wrote poetry in Punjabi and his writings are a part of Granth Sahib, the holy book of the Sikhs. Baba Farid’s most distinguished follower was Nizamuddin Auliya, who proudly used to say that there were as many ways of worshipping God as there are particles of sand. He was very fond of listening to bhajans, being touched equally by bhajans and quawallis. His respect for local traditions was tremendous. One small story will illustrate as to how he was away from Islamic orthodoxy and had great respect for local traditions. “One day he was passing through the bank of Jamuna in Delhi, along with his disciple, the famous poet Khusrau, and saw some Hindu women bathing in the Jamuna and offering prayers to the sun. To this Hazrat Nizamuddin said, O Khusrau, these women are also praying to Allah; they have their own way of prayer; and then he recited a verse from Quran: “And every one has a direction to which one turns, so vie with one another in good works” (from A.A Engineer, Sufism and Inter-faith Harmony: Institute of Islamic Studies, March 4, 95)
Similarly Mazhar Jan-I-Janan was a Sufi theologian of repute who was again a great upholder of respect for others traditions. Dara Shikoh, the heir of Jahangir’s throne, who was murdered by his own brother for the sake of power was a great Sanskrit scholar who had studied the Hindu scriptures at depth and had written a book called as Majmaul Baharayn (The meeting of the two great oceans, Hinduism and Islam). In this book he compared the Islamic and Sufi Phraseology and that of Hinduism and shows that there is much in common between the two.
The interaction of the practise of these two religions has been very well summarised by well known scholar Dr.B.N Pandey, “Islam and Hinduism which appeared at the start so anti-thetical, at last intermingled, each one stirred the profoundest depth of the other and from their synthesis grew the religion of Bhakti and Tasawwaf, the religion of love and devotion, which swept the hearts of millions following different religions and sects in India. The current of Islamic Sufism and Hindu Bhakti combined into a mighty stream which fertilised old desolate tracts and changed the face of the country. It was this spirit of India which achieved apparently an impossible task of reconciling the puritanical severity and awe inspiring transcendence of Islam into luxuriant fullness and abundance of form and the intuitive perception of their immanent unity with Hinduism, and created those monuments of art, literature, painting, music and poetry and love inspired religion which are the heritage of Indian History, during the middle ages”.
CULTURE: Due to the interaction of the Muslim kings, Islam and local culture there developed a whole stream of synthetic culture in all walks of life, in music khayal, ghazal and thumri are outstanding contributions of these interactions. North Indian classical music, as known today, is a thorough blend of Hindu and Muslim elements achieved over 500 years. Ibrahim second Adishahi of Bijapur (1580-1626) had 300 Hindu singers in his court. To popularise this music among Muslims he himself composed Kitab-e-Naurang in Urdu (a book containing 59 poems) and of those the first one is an invocation of goddess Saraswati). Chaitanya Maha prabhu and most of the Vaishnav saint poets influenced many Muslims to write in their idiom.
Rahim and Raskhan are among the very popular Hindi poets who have written in Brij-bhasha in praise of Lord Krishna. Syed Wajid Shah wrote ‘Hir and Ranjha’ the greatest classic of medieval times. Sheikh Mohammed has greatly contributed to Marathi literature and Shivaji’s guru (saint teacher) Ramdas had special words of praise for him.
Mixture of Persian dialect with Western Hindi spoken in and around Delhi produced a new language which later on came to be called as Urdu. There were great Hindu scholars who took to Urdu not only as administrative language but also wrote and contributed to Urdu literature. Hindu architecture was masked by profusion of intricate sculptured detail, while Islamic architecture was notable for elegance and lightness. The fusion of the two manifested in different architectural marvels which came up during this phase. This fusion is seen in Jodhabai’s palace in Agra fort, in Fatehpur Sikri, and in arches of Kuwat-ul-Islam mosque. The influence of this mixture is discernible far and wide in the haveli’s of Rajasthan and Madhya Pradesh and the Indo-Saracenic architecture of Jodhpur, Bikaner and Jaisalmer. Similarly fusion of Persian techniques and brilliant Hindu colours resulted in the type of miniature painting marked by beauty and lyricism.
One of the most valuable relics of the harmony of mediaeval society which has survived the onslaughts of different communal forces is Sufi dargah (shrine). These dargahs are scattered in many a cities, managed by Hindu or Muslim families and visited by people of all religions, unmindful of the communal venom being poured by practitioners of communal politics. Right near Mumbai, Haji Malang shrine is a very good ex-pression of syncretic ethos of medieval times. The hereditary trustee of the shrine is the Kailashnath Gopal Ketkar (a Brahmin). The offerings given at the shrine are a mixture of Hindu and Muslim traditions. Devotees offer chaddars, coconuts, flower and sheets of flower.
Such examples are numerous and scattered all over. Today there is a conscious attempt to downplay such a valuable tradition and to harp upon the differences of the elite and the rulers. There is a need to look at the truth as a whole. There is a need to observe the richness of these syncretic traditions, which are a rich tribute to our communities love, respect and tolerance for each other.

(Ram Puniyani; Writer is recipient of National Communal Harmony Award 2007)

Interfaith in Islam

The opening line of the holy Quran describes God as Rabbul Aalameen, i.e. the Cherisher and Sustainer of the worlds. He has not described himself as community or region specific. Immediately thereafter, it moves on to clarify that Quran provides guidance to those who fear God and “those who belive not only in this revelation but also in the earlier series of revelations.”
The basic purpose of human creation has been amply clarified by none other than God Himself in verse 11.7 of the Quran. He says that He created the heavens and the earth so that “He might try the human beings as to which one of these is best in conduct.” God’s purpose is to encourage a mutual human competition for doing good works so that the humanity makes this world a better place for itself.
Islam amply clarifies God has appointed prophets and messengers in every part of the world and in all phases of the world’s evolution. It also records that God has been revealing His message to different prophets in the past even before Mohammad came on the scene. Islam further emphasizes that it equally recognizes all the messengers, prophets and books. It is also vital to note that God repeatedly tells us through the Quran that in this book He has told us about only some of His messengers, prophets and books. There are many others under each category that have not been mentioned by God in the Quran. Having said all this God still says that a true believer is not supposed to differentiate among the prophets, messenger and books – both named and not named by Him in the Quran. In this context, Quran’s teaching is very important:
“They (the believers) all believe in God and His angels and His books and the conveyors of His message, not differentiating between any of His conveyors.”
We are also aware of the incident when a delegation of a different faith came to his mosque in Madina and, before meeting hi, wished to offer its own prayers there while the Muslim prayer time was running out. The Prophet said that they should pray first and the Muslim prayers could wait. Similarly, on another occasion, showing respect to the funeral procession of a non-Muslim the Prophet rose on his feet and told his companions that in matters of mannerism faith does not make a difference.
In our twenty first century, it is all the more important to highlight the interfaith aspects of all faiths. In verse 3.64 of the Quran, God exhorts the human beings to invite each other to join hands, shoulder to shoulder, in pursuit of “Kalimatin sawaaim baeenana” i.e. Truth and Commonality. Every soul is God’s creature. His or her faith is a matter that rests between the individual and the Creator. A believer’s mandate consummates at following the message, conveying it and behaving well with fellow citizens of the nation and the world.
Let us seek mutual help and friendship and stand firm in constancy and patient perseverance.

Dr. Syed Zafar Mahmood, President, Interfaith Coalition for Peace

Contribution of Islam to Peace

Islam means peace, unconditional submission to God. According to the doctrine of Islam, religions are not the product of human imagination. As misunderstood by many, Islam is not a religion which was established by Muhammad, the Prophet of Arabia. Islam menas the religion of God, revealed to the humanity at various stages of history through his chosen apostles and Prophets. The Quran tells us, “There is not a nation but a warner hath passed among them.”
All the Prophets came to this world as messengers of God to preach the gospel of truth and faith and they left their footprints of righteousness to be followed by coming generations.
It follows from what I have stated above that Lord Krishna, Lord Rama, and the Buddha, Vardhamana Mahavira and many Rishis and Munis of our great motherland who made their appearance when humanity suffered from degenation and degration might also have been Prophets of God, though their names have not been specifically mentioned in Quran.
Similarly the names of founders of religions of China and other eastern religions have not been mentioned in Quran. In all probability Confucious must also have been Prophet sent by God to China.
In that view it has to be considered that not only the followers of Abrahimic religions, namely Judaism, Christianity and Islam but also the followers of other eastern religions as people of the Book (Ahlul Kitab). Islamic scholar Shah Abdul Azeez son of Shah Valiyullah Dahlavi has opined that Hindus are people of the Book (Ahlul Kitab).
According toe the Islamic perception, Muhammad is the last link in the chain of Prophethood. Islam recognizes all Prophets and scriptures. It is not open to a Muslim to deny the truth preached by any of the Prophets. He cannot make any discrimination between these Prophets. This concept of Islam itself goes a long way in bringing unity and harmony among followers of different traditions.
Islam denies all kinds of discrimination and declares the common brotherhood and equality of all human beings. The Quran says: “O, human kind, we created you from a single (pair) of a male and female and made you into nations and tribes that you may know each other. Verily the most honoured of you in the sight of God is (he who is) the most righteous of you.”
Prophet Muhammad in his famous farewell sermon said, “An Arab is not superior to a non-Arab and non-Arab is not superior to an Arab. Nor does a white man have superiority over a black man, nor has black man superiority over a white man. You are all children of Adam, and Adam was created from Clay.” (Bukhari, Muslim).
The universal brotherhood preached by Islam was acknowledged by Swami Vivekananda as well. In a letter written by him from Almora on 10th July, 1898, to his friend Mohammad Sarfaraz Husain of Nainital, he says: “…My experience is that if ever any religion approached to this equality in an appreciable manner, it is Islam and Islam alone. Therefore I am firmly persuaded that without the help of practical Islam, theories of vedantism, however fine and wonderful they may be, are entirely valueless to the vast mass of mankind.”
Violence always leads to breath of peace and is a crime against society. The Quran says, “if any one slew a person, unless it be for murder or for spreading mischief in the land, it would be as if he slew all people and if anyone saved a life, it would be as if he saved the life of all people.”
Islam considers that killing a human being is crime against the entire humanity and saving of a human being is saving of entire humanity.
The Prophet Mohammad said:”Do not initiate or reproduce the treatment that you receive. You say that if people do good to you, you will do good to them and if they injure you will injure them. That is not right; remain self-possessed and undisturbed. If they do good to you do good to them; if they treat you badly, even then do not return evil for evil.”
Islam also commands that you should uphold justice in all circumstances. We know that denial of justice often leads to violenc.
See what Quran says, “O Ye, who believe! Standout firmly for justice as witnesses to god even as against yourselves or your parents or your kin.”
The Quran further says, “And when Ye judge between man and man that, ye judge with justice. Verily how excellent is the teaching which he giveth to you. For God is he who heareth and seeth al things.”And says, “O, ye, who believe! Stand out firmly for God as witnesses to fair dealing. Let not the hatred of tohers make you swerve to wrong and depart from justice. Be just, that is next to piety. Fear God. For God is well acquainted with all that ye do.”

Justice P.K. Shamsuddin

Non-violence is the supreme path in Jainism

While the Jain path to freedom comes to us from a remote period in man’s history, the most recent Jinas to actually deliver its message to humanity were Lord Parshva (877-777 B.C.) and Lord Mahavir (599-527 B.C.). They were not founders of any religion, but only the last of 24 “Spiritual Victors,” Tirthankars, great omniscient teachers who lived at various times in the man’s cultural history. The current Jain order (Sangh) was reestablished by Lord Mahavir, who was the last Tirthankar of the current time period.
Jainism’s core belief is Ahimsa, or non-injury to all living beings. It preaches friendship with all living beings. All Jains are strict vegetarians, consuming only from the plant kingdom.
Jains have an important message: “Non-violence is the supreme path.” The Jain outlook places equal responsibilities on each and every one of us to preserve, protect and help each other, and live in peace and harmony. Jains have a firm conviction that amity between all humanity and life is the true wealth of our planet.
Jainism preaches unconditional universal love, tolerance and compassion for all and does not seek to make converts.
The most fundamental principles of Jainism are the A’s; these are the essence of Jainism.
1. Ahimsa (Non-violence): It promotes the autonomy of life of every living being. It involves minimizing intentional and unintentional harm to any other living creature. The most fundamental principle of Jainism is the concept of Ahimsa. It emphasizes the balance and harmony both among human beings and all other forms of life. These values are reflected in the activities and have been incorporated in daily practices in their life.
2. Anekantwad (Non-Absolution): There are challenges of conditioned perception and vast reality, everyone perceive truth differently and understand a very small facet of the full reality. Because of the challenges, Jains practice Anekantwad which means multipack viewpoints. It is for these reasons that one cannot claim knowledge of absolute truth. Anekantwad makes one open-minded by acknowledging the other view point, listening, learning from other and accepting and respecting all views.
3. Aprigraha (Non-Possessiveness): Balancing our needs and desires, while staying detached from passions. It asks us to minimize accumulations of possessions and personal enjoyments. Unchecked passions can lead to great harm to oneself, family, society and the environment.

Swami Dharmanand, Adhyatma Sadhan Kendra, New Delhi

Mutual Respect Among Religions, Not Mere Tolerance, Necessary

Human history has recorded that the religious intolerance has caused and is continuing to cause immense injury to harmonious living of different nations or states and merciless killing of human beings solely on account of religious intolerance and hatred.
In Indian context, the concept of Dharma is the greatest and the most valuable unifying factor. The very mention of the word rouses the conscience of the individual in this land and prevents him from hating any one on the basis of religion. People belonging to different religions who come to this country to live were treated with love and affection, considering them also as brethren with feeling of fraternity. This is because of the concept of Dharma, which is present in Atharva Veda Prithvi Sukta i.e., verses in praise of earth, which reads:
Mata Prithvi Putroham Prithivyah
“Earth is the mother. We are all her children.”
All the rulers of righteous conduct in every sphere of human activity evolved from times immemorial in this country, falls within the meaning of the word “Dharma”. Religion means mode of worship of God by all believers calling him by different names. Religion might divide but Dharma unites. It applies to all human beings. It sustains life. It does not create conflict. It is the same Dharma, which, in the course of History, came to be called ‘Hinduism’ after the world ‘Hindu’ and Hindustan were coined by the foreigners who came to India to designate people and the land. Thus Hinduism is a synonym of Dharma.
All the religions founded or originated in India swear by Dharma. There is thus ‘Dharmic Unity’ in India which constitutes an element of basic structure of social, political and economic system.
Firm belief in the existence of God is the foundation of all religions originated in the West or the East. As Swami Vivekananda said in his famous Chicago speech on 11th September, 1893:
Just as the rain water coming down to the earth from the sky reaces the same ocean, “obeisance to God by any name its destination is the same.”
It is indisputable that all religions of the World including Islam, Christianity, Parsees preach non-violence, universal brotherhood and compassion towards all living beings, which is the essence of Dharma. But it is the bitter truth that some of their followers have developed a feeling of intolerance towards all religions other then than theirs which has caused and is causing havoc resulting in untold sufferings and misery to humanity. Dharma stands above the level of tolerance and respects and accepts the right of every individual to follow his religion. It is the foundation on which every religion can prosper harmoniously. It destroys the feeling of separation and fosters peace and happiness amongst all.

Justice Dr. M. Rama Jois, Member of Parliament (Rajya Sabha)

The Tolerance of Islam in the Context of World Religions

One of the commonest charges brought against Islam historically, and as a religion, by Western writers is that it is intolerant. This is turning the tables with a vengeance when one remembers various facts: one remembers that not a Muslim was left alive in Spain or Sicily or Apulia. One remembers that not a Muslim was left alive and not a mosque left standing in Greece after the great rebellion in 1821. One remembers how the Muslims of the Balkan peninsula, once the majority, have been systematically reduced with the approval of the whole of Europe, how the Christians under Muslim rule have in recent times been urged on to rebel and massacre the Muslims, and how reprisals by the latter have been condemned as quite uncalled for. In Spain under the Umayyads and in Baghdad under the Abbasid Khalifas, Christians and Jews lived equally with the Muslims, they were admitted to the schools and universities – not only that, they were boarded and lodged in hostels at the cost of the State. When the Moors were driven out of Spain, the Christian conquerors held a terrific persecution of the Jews. Those who were fortunate enough to escape fled, some of them to Morocco and many to the Turkish Empire. The Muslim empire was a refuge for all those who fled from persecution by the Inquisition.
Ironically, it was only when the Western nations broke away from their religious law they became more tolerant; and it was only when the Muslims fell away from their religious law that they declined in tolerance and other evidences of the highest culture. Of old, tolerance had existed here and there in the world, among enlightened individuals; but those individuals had always been against the prevalent religion. Tolerance was regarded as un-religious, if not irreligious. Before the coming of Islam it had never been preaced as an essential part of religion.
There is no doubt that, in the eyes of history, religious toleration is the highest evidence of culture in a people. Let no Muslim, when looking on the ruin of the Muslim realm which was compassed through the agency of those very peoples whom the Muslims had tolerated and protected through the centuries when Western Europe thought it a religious duty to exterminate or forcibly convert all peoples of another faith than theirs – let no Muslim, seeing this, imagine that toleration is a weakness in Islam. It is the greatest strength of Islam. Allah is not the God of the Jews or the Christians or the Muslims only, any more than the sun shines or the rain falls for Jews or Christians or Muslims only.

Mohammad Siraj Ebrahim Sait, General Secretary, Indian National League

Buddhism and Islam

Because I am the representative of Buddhism, I will prefer to have a dialogue over the Buddhism and Islam. Beside some dissimilarity, which are not of much importance for the purpose of co-existence, I find some important similarities between Islam and Buddhism in history and in present in different countries of the eastern region and also in Indian subcontinent as are under:
Buddhism does not believe in idol worship; Islam also does not believe in idol worship.
Both religions believe in equality irrespective of religion, caste, sex, race and colour. Both religions believe in equality before law and equal opportunities for all.
Both religions do not believe in untouchability with the men. Is there a religion in India which loves animals but propagates hate among people on basis of caste so much so touching or looking at them is sin?
Both religions do not believe in using force upon other people to enter their religion or belief. Both Lord Buddha and Prophet Muhammad taught his followers not to use force for this purpose. History says some Muslim rulers converted people by force, but it is not the teaching of Islam, it is their individual view and has no relation with religion.
In India Muslims and Buddhists both are from backward poor and exploited section of the society.
In Buddhism much importance has been given for “Dan” and regarded respectable, just as “Zakat” is very important tenet of Islam.
Buddhism is a religion of “Sheel” i.e. morality. They are “Panchsheel”.
(i) No-violence (Ahimsa). It teaches there should not be use of force without reason, as such Islam also believes in such type of non-violence.
(ii) Prohibition of theft.
(iii) Prohibition of telling lie.
(iv) Prohibition of sexual abuse.
(v) Prohibition of any type of intoxication.
These teachings are very similar to Islam. In fact, in some cases, Islam imposes heavy punishment for the contravention of moral rule.
In Islam, there is provision for ‘Haj’. Namaz should be performed collectively as such Buddhists also perform “Dhamma Charcha” (religious discussion) collectively on every “Poornima”.
Buddhism believes in global brotherhood, which is wider in sense, as such Islam also believes in brotherhood. But some people say that their brotherhood is limited to their religion only. If it is so it should be made wider to include every human being.
Both religions teach “Karuna” (Love) with all human being.
With concern about the problems of globalization and global warming becoming increasingly widespread, the importance of what His Holiness the Fourteenth Dalai Lama calls “universal responsibility” is becoming increasingly evident. Sustainable development, and even survival, depends on nations, cultures, religions, and individual persons taking shared responsibility to try to solve these universal problems.
By discovering and affirming shared basic human values – such as that all of us are interconnected members of all communities, not only the Buddhist and Muslims – we can pool resources and focus our efforts on trying to solve pressing issues of global concern.

Tek Chand Rahul, State President, Bhartiya Baudh Mahasabha, Rajasthan.

Without any doubts unity is the demand of rationalism, symbol of nationalism, necessity for the inclusive development of the community, society and nation, and above all is obligatory by religion. It is unity through which any organization, community, society or any other formation of people can achieve its motives and attain prominence. Goal of promoting unity must be pursued by everyone who believes in democracy, human rights and in ensuring positive values in the society.
Every nation, community, society endeavours for development and prosperity. This can only be ensued through peace and justice, which requires the unity of the stakeholders. Forces which are committed to promote unity must be acknowledged, praised and supported by the concerning members of the society. Likewise forces promoting disharmony and chaos must be condemned by right thinking persons at all possible levels and forums, and the best way to do this is to support unity.

Tariq Khan, Secretary, Foundation for Education and Economic Development

Support efforts at unity and peace

Any effort at unity and peace deserves anyone’s support, because people everywhere need it, to end humanity’s pain and suffering.
But peace and unity will not come about merely by slogans and appeals: it calls for committed and consistent effort. It has to be achieved through justice, based on understanding and accommodation of each other’s legitimate interests and concerns. It also calls for truth, mutual forgiveness and reconciliation.
Like charity, peace and unity must begin at home. Without achieving it themselves, if a people preach unity and peace to others they are likely to be told: Physician first heal thyself.
Finally, while peace and unity should begin at home, it should not end there. It should be extended to all fellow human beings. The goal should be all encompassing and indivisible peace and unity.

Ishrat Aziz
(Indian Foreign Service, Retd.)

How to live in a Multi-faith Society?

India is a multi-religious society. Muti-religious society is one where people have to live with differences. Now, difference is not simply a part of religion. In fact it is an essential part of nature. It is a part of God’s creation plan itself. So we have no option other than to live with differences.
To deal with this problem we need a formula for difference management rather than a formula for eliminating these differences.
I have studied almost all major religions. I found that every religion including Islam provides the art of difference management. Every religion tells us how to live in a multi-religious society with peace and harmony. We find this formula in the famous words of Jesus Christ: “Love your enemy.”
Love your enemy means: to manage the problem of enmity by the power of love.
The same principle is given in the Quran in these words:
“Do good deed in return for bad deed and you will find that your enemy has become your dearest friend.” 41:34
There is nothing mysterious about it. It is a well-known law of nature. It means that everyone is your potential friend. We have only to turn this potential into actual.
This Islamic principle was best represented by the Muslim Sufis in India. One Sufi poet has described this principle in this line in Persian:
We don’t know the stories of kings and generals. We know only the stories of love and compassion.
Muslim Sufis have devoted themselves to spreading this universal message of love and compassion for centuries. Due to these peaceful efforts on the part of the Sufis and saints this spirit of love and compassion was so deeply embedded in our society that it became part and parcel of our value system.
The social integration we find today in India owes greatly to the efforts made by our Sufis and saints.
In every field of life in India people of different faiths are working together in a peaceful atmosphere. This owes to a large extent due to the religious and spiritual spirit the Sufis and saints inculcated among the Indian people.
According to the Indian experience multi-religious or multi-cultural society is not an evil. Rather it is a blessing. For, trying to eliminate differences destroys the very fabric of our own interests. So we have no way other than to adjust with differences.
It means that mutli-religious society leads us to necessary adjustment. Consciously or unconsciously this principle has been adopted on a large scale by the Indian people. We can see its effects all around us.
We have a great lesson in India’s experience in this regard. As we know India sub-continent was divided into two parts in 1947—India and Pakistan. After the partition the two countries adopted two different systems. Pakistan chose religious political system, that is, theocratic state while India opted for non-religious system, that is, secular state.
Now after passing of more than half a century, we are in a position to judge both the systems on merit. It is an unavoidable fact that India is progressing very fast, while Pakistan is lagging behind in every field of life.
This difference in result gives a very important lesson. India’s successful experiment shows that secular system is a better choice for a multi-religious society. While theocratic system results in fundamentalism, extremism, and sometimes even in violence, whereas secular system always brings about peace, tolerance and harmony.

Maulana Wahiduddin Khan

All men and women are born with the concept of God

Many different kind of studies: anthropological, psychological, historical, religious… have shown that, since time immemorial, the concept of God has been deeply interwoven in human nature. Indeed, the concept of God is quite indispensable to man. Consciously or unconsciously, he is compelled to give this concept the central position in his life. Even apparent atheists, when faced with some crisis, spontaneously call out to God. In this matter, there is no known exception.
Man requires a proper goal for his activities, in order that he may continue his journey through life with satisfaction and a sense of fulfillment. At the same time, being an explanation-seeking animal, he seeks to explain his existence and the world around him. But, owing to his limitations, he feels helpless. Unaided, he can neither set himself the correct goals, nor can he fathom the meaning of human life. It is only by accepting a limitless Being like God that this feeling of helplessness can be overcome. As experience has shown, most men and women live lives of largely unfulfilled desires. It is God alone who can give any ray of hope for their fulfillment, just as it is God alone who can give man the correct objectives. But perhaps most important, man, owing to his peculiar nature, wants to lead his life with the courage of conviction. And there is no other source of this conviction save God.
As studies have shown, all men and women believe in God in one way or the other. Now the question arises as to why these believers in God do not arrive at the result they expect from their ‘belief’. Why are even the believers in God deprived of divine inspiration? Why do they not at least enjoy peace of mind? Even those who have put up plaques in their homes and offices with such legends as: “We trust in God” are denied that blessing of God, which should have come to them because of their trusting in Him in the real sense. These believers in God inevitably feel that they have not been able to establish a genuine ‘communion’ with Him. Despite belief in God, people’s lives are sadly lacking in divine blessings.
This is the problem facing all men and women. Every man and woman believes, ideologically, in one god or the other. But so far as the result of such belief is concerned, it is not forthcoming. Every individual, from his own personal experience can understand that this problem is not one of lack of belief but rather of an absence of any outcome of belief in God. This is a universal truth which anyone can understand just by taking stock of the events of his own life.
There could be only one possible reason for this gap between faith and the result of faith. And that is the so-called believer may be worshipping some non-God in the name of God. In such a case it is but natural that, in spite of believing in some god, he/she will not receive the result of belief.
The reason for this is that people usually associate themselves with some non-God or the other. Although they utter such words as ‘We believe in God’, in practice they have made themselves subservient to some non-deity. There are times, when some living or dead human being is placed upon the pedestal of divinity. Some, under the influence of humanism, have accorded the seat of God to man – what is called ‘transfer of the seat from God to Man’ in the jargon of Humanism. Others have ‘discovered’ the law of nature as an alternative to God, while yet others believe in the monistic concept of God, according to which God is a vague spirit, rather than a Being with whom contact may be established.
If you misdial a number on your telephone, you will very likely hear this recorded voice from the telephone office: “This number does not exist.” This is exactly the state of affairs today. People are calling upon such beings, in the name of God, as have no existence in reality. That is why their call receives the answer: “This god does not exist.”
The Way to Attain 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.
The Price 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 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, at the national level as well as at the international level. Peace requires us to foster a culture of tolerance, for intolerance can lead only to war.

Maulana Wahiduddin Khan

“Satanic forces always have division on agenda”

I am very happy to know that ‘Life Watch’ is bringing out a special issue on the subject of ‘Co-Existence’. I have been told that the issue is related to Almustafa University’s two-day seminar on the subject of peace and co-existence in various religions, to be held in IICC, Delhi.
The subject you have chosen is extremely important in the present day context. Like minded people, feeling the need of the hour, have started working on re-propagating the forlorned context and values related to Peace and Co-Existence. Sane voices are coming together and those on the wrong are themselves getting exposed; it is a good sign and beginning.
Peace and co-existence have been a legacy that we Indians have always been proud of. Indian society has always been peace-loving. Innumerable faiths and believes have co-existed at one and the same time, since times immemorial. Various religions, cultures, languages and races have been living amicably, even when such concepts were unheard of in Western countries.
Lately, a small section of society, due to its own vested interests, be it political or otherwise, have tried to create a wedge between various communities not only on the basis of religion, but also on the basis of sects, regions, languages, castes and creeds. If you look deeply, it is not only a Hindu-Muslim issue. Satanic forces always have division on agenda in contrast to the forces of unity, referred to in Quran, as the followers of Sirat-e-Mustaqeem (the straight path).

Saiyed Hamid
IAS (Rtd.) and Former VC-Aligarh Muslim University

WHAT IT MEANS TO BE RELIGIOUS

There is great misunderstanding both among believers and non-believers about what it means to be religious. For most of the believers religion is a set of rituals, appearance or even a set of dogmas and superstitions whereas for non-believers (rationalists and empiricists) it is nothing but irrational beliefs, dogmas and superstitions which impede human progress and also cause of violence and destruction. Even terrorism, they believe, is due to religion.
Then the question arises why millions of people believe in religion? The rationalists maintain it is because of illiteracy and irrationalism. But then many highly educated people also believe in religion so it is not easy to assign it only to illiteracy alone. And all those who believe in religion are not superstitious. Many of them are quite rational and even accept science and scientific methods without reservation. Sir Syed even maintained that there cannot be contradiction between word of God (Qur’an) and work of God (Nature and laws of nature). Moreover many great scientists have been believers in religion)
Then the question arises what it means to be truly religious? For ordinary people (including educated ones) religion is mixed bag. It comprises dogmas, customs and traditions which come from our culture rather than religion. Religion, once it becomes a powerful establishment, represents more of vested interests than religious teachings and values. It loses its dynamism. Interests become supreme rather than real spirit of religion.
Also, dogmas become more central than change as change for many believers bring a sense of insecurity and uncertainty whereas they believe in religion to ensure inner security. Also, dogmas ensure constancy of leadership as any change brings shift from orthodox leadership to modern leadership and orthodox leadership is better able to manipulate and control peoples for most people religion is a matter of belief rather than thinking and reflection.
In fact in its higher reaches religion is neither superstition, nor dogma and mere rituals. Religion poses problems when it is made to serve different human needs and interests. As water finds its own level, religion too finds its own level in unevenly developed society. For those who remain illiterate and backward it becomes a source of solace which is better served by dogmas and superst6itions rather than thinking and change.
However for highly educated and developed sections of society it becomes a source of values and philosophy and invites them to reflect on God’s creation. Qur’an repeatedly says why don’t you think? Why don’t you reflect on God’s creation? Qur’an, if understood in its proper spirit creates intellectual ferment and dynamism rather than stagnation and dogmas. Dogmas were created by theologians and they put basic emphasis on these dogmas as they serve their needs and interests.

Also, for many, religion is ritual-oriented rather than value-oriented. By performing certain rituals and maintaining certain appearances they think they are religious. For many others, religion is a source of values rather than rituals. Rituals serve a sense of community and identity and often become mechanical exercises and hardly inspire any inner change.
Then how should one look at religion and being religious? There are five most fundamental qualities for being truly religious without which one can claim to be religious but can hardly qualify to be one. These four fundamental qualities are 1) constant quest for truth; 2) to be humble; 3) to be compassionate and 4) to be anti-establishment 5) to be transcendent in vision.
We would like to throw some light on these essential qualities to be religious. In every religious tradition God’s name is truth. In Islamic tradition one of Allah’s name is Haq i.e. Truth. Without being truthful and engaged in constant quest for truth one can hardly be religious. All great founders of religion from Buddha to Prophet Muhammad (PBUH) spent years of their lives in quest for truth and got inspiration to understand truth. It should be mission of one’s life to search for truth, in all its manifestations. Also, truth does not have one form and one manifestation. It is not stagnant or a dogma but dynamic and intellectually challenging.

2) Along with constant quest for truth humility is required. Any sense of truth being any ones monopoly leads to sense of arrogance and destroys the very quality of truth. That is why Qur’an says that All previous prophets came with truth and requires Muslims not to distinguish between one and the other prophets, those who do so are not true believers. All prophets and great religious thinkers were committed to quest for truth. Also, Qur’an maintains that Allah has created diversity, not unifr4moity so that one could understand different forms of truth without leading to arrogance. Anyone engaged in quest for truth has to have a quality of humility. Qur’an strongly denounces mustakbitin (the powerful and arrogant). Most of the Prophets mentioned in the Qur’an were of humble origin.
Third important quality for being truly religious is being compassionate i.e. being sensitive to others suffering. Anyone who is not compassionate cannot be a true human being, let alone religious. Allah’s name in Qur’an is Compassionate Merciful (Al-Rahman al-Rahim) and Prophet Muhammad has been described as Mercy of the Worlds (Rahmatan li-Al’alamin). Any Muslim who is not compassionate would never be a true Muslim.
Similarly a true religious person has to be anti-establishment as most of the establishments represent vested interest rather than values. Some people try to control these establishments and do anything to retain their control over it. They tend to become authoritarian and try to eliminate their rivals. Also, a truly religious person would always be inspired by future vision rather than what is given. He would be engaged in creating new world as what is given is never perfect. Those who have these qualities would indeed be really truly religious people.

By Asghar Ali Engineer

“The need of the hour is to seek a more effective approach to further mutual understanding.”

Religion, in a generic sense, covers both the articles of faith or creed and a set of rituals emanating from them. The two are connected but not synonymous. Furthermore, all systems of faith also promulgate certain universal values and principles of human conduct that are similar to each other. On a metaphysical plain thinking about Creator, the Purpose of Creation, and the relationship between the Creator and the Created often tends to run along parallel lines and reaches proximate conclusions. Once that level is reached, commonalities prevail:

Hum muwahhid hain hamara kaish hai tark-e-rusoom

Millatain jab mit ga-een ajzaa-e-eeman ho ga-een

The first, and unquestionably the most important in the Indian context, is the contact between Islam and Hinduism. This was not a single point happening in space and time and response patterns were not uniform. In southern India Islam as a faith came through traders and had little difficulty in being accommodated. The story was different elsewhere in the Sub-continent where Islam was often identified with rulers; here too, however, response patterns varied and their homogenization does no service either to history or to proper understanding.

It is true that all social orders are impacted upon by belief systems as well as by politics. In order therefore to comprehend the interaction between the two, it is essential to distinguish between (a) a religious action that is politically relevant or conditioned and (b) a political action that is religiously relevant or conditioned. A good many examples in both categories can be found in history as well as in current practices.

An early example of Muslim perception of Hinduism is to be found in the Central Asian scholar Abu Rehan Alberuni’s account written in the early years of the 11th century. He candidly admitted the dissimilarities between the adherents of the two faiths, highlighted “the deeply rooted hatred” resulting from the invasion of Mahmud of Ghazna, and then wen ton to dwell on the essence of Hinduism:

“The Hindus believe with regard to God that he is one, eternal, without beginning and end, acting by free will, almighty, all-wise, living, giving life, ruling, preserving: one who in his sovereignty is unique, beyond all likeness and unlikeness, and that he does not resemble anything nor does anything resemble him.”

In a similar vein Amir Khusro in the 14th century said the Hindus are among those good people who believe in God who is omnipotent and omniscient and is “pure Truth and Inimitable Reality.”

Another example of this approach was Dara Shikoh’s Majmaul Bahrain wherein he concluded, with regard to Indian monotheism, that “he did not find any difference, except verbal, in the way they sought and comprehended Truth.” (Juz ikhtilaaf-e-lafzi dar daryaaft o shenaakht-e-Haq, tafaawati na deed).

In the 20th century, Muhammad Iqbal went even further in a popular poem, Hindustani Bachon Ka Qaumi Geet:

Wahdat ki lai suni thi dunya ne jis makaan se

Mir-e-Arab ko aai thandi hawa jahaan se

Mera watan wahi hai, mera watan wahi hai

These should have signaled a mutual appreciation of two systems of belief. The Mughal Emperor Akbar and his Prime Minister Abul-Fadl came close to such an appreciation. However, compulsions of statecraft directed the majority of rulers in an opposite direction. As a result, identities were principally sustained through the cultivation of prejudices rather than through spiritual and social values. Politics contributed to it in great measure. Rulers were motivated by political and economic considerations; principles of their faith rarely guided their actions. The result of this approach was twofold: on one plane, the coming together of people in daily life impacted on habits and customs and induced acceptance of each other; on another, they lived together separately.

The chasm was sought to be bridged by the Sufis who, as one scholar put it, took religion from the classes to the masses; another described it as “a walking incarnation of inter-religious dialogue”. This achieved degree of success, had its imprint on the Bhakti movement, left some mark on perceptions but did not alter the wider picture. Over time, the negative perceptions congealed.

It is evident, therefore, that despite adequate knowledge and good intentions, misperceptions were allowed to prevail. Their impact on Indian society is in no need of commentary.

The need of the hour is to seek a more effective approach to further mutual understanding.

By Muhammad Hamid Ansari,

Vice President, India.

SECULARISM AND NATIONAL DEVELOPMENT

In the history of Independent India, the role of religion has come up as a major issue. It appears that the future of the country is linked with it. People have begun to wonder whether the adoption of secularism under the Indian Constitution was a right step. A great portion of national resources is being spent in containing the fire of communalism. A wall has arisen between communities which have been living like brothers for centuries. This has had adverse effects on the economic and social progress of the country. If this situation is not controlled soon, the very existence of the nation may be in danger.

Let us try to understand what is meant by religion. If the role of religion is considered rightly, all problems relating to it will be solved. The scriptures say that religion is something to guide one’s conduct in life. As a constitution is required for running an organisation or government, in the same way religion is necessary to live life harmoniously. ‘Thus religion may be called the constitution of life and is an internal need of man. The principles laid down in our scriptures are not the dictates of an individual person; they embody the experiences of elevated souls. Some of the principles were relevant in the periods when they were enunciated and now need amendment. It is like amendments in the constitution of a country from time to time as circumstances change. However, the preamble of the constitution remains the same. That is why different practices were advocated in different religions. The amendments were not due to there being anything wrong with the original principles. Human life is subject to change and therefore some principles of life also change. If this is not done, people will abandon religion and the very purpose of religion will be lost.

The basic principles of religion have been reinterpreted from time to time. This led to the birth of different religions. If we look upon various religions from this viewpoint, we will develop reverence for all of them. The principle of secularism was adopted in India keeping this in mind. The framers of the Constitution knew the realities of the country’s social structure. They felt that the principle of secularism was needed to meet the changing situation. What we should consider is where things have gone wrong and why the principle of secularism is being questioned. Our Constitution is only about 50 years old. In the history of a country, this is a short period. It is a matter of concern if an important basic principle of our Constitution is being questioned in such a short time.

In order to analyse the situation, we should examine the reasons why people misunderstand or misinterpret religion. We may classify them in four categories: scientific, economic, political and social.

We all are aware of the revolution that has come about all over the world in the field of science. Scientific progress in the past 50 years has been greater than in the previous 2000 years. This has affected human life. The change was so fast that man was not ready for it. Darwin’s Theory of Evolution tells us that internal change (physical and intellectual) in human beings takes place gradually in accordance with environment. lf external change is very fast, there occurs a gap between it and internal change. This is what has happened in present times. Internal change has not been able to keep pace with the change in the external environment. We may also say that religion has not been able to keep pace with the change in the field of science. This has led to the feeling that religion is a symbol of backwardness and that secularism is opposed to religion. The problem started from here.

For some time people did not realise the consequences of what was happening because the glamour of scientific progress diverted their attention from the fundamental principles of life. They felt that science had answers to all their problems of life. But when they realised the limitations of science, they again turned to the fundamental principles of life which we call religion. Unfortunately, during this period propagation of religion had gone into the hands of people who could not interpret religion in a scientific manner, and people were not prepared to accept the traditional approach. This gave rise to conflict between science and religion. The common man thought it to be a limitation of religion.

The economic revolution all over the world has also affected religion. Religion emphasises the need to reduce one’s desires and practise sacrifice. But economic progress implies multiplication of needs. Today the scale of progress of a nation is judged by its consumption level. For this, per capita consumption of items like paper, plastic, energy, etc., is compared. Economic development is also viewed from parameters like Gross National Income or Per Capita Income. To raise the poor above the poverty line is considered an important economic programme. For this, various schemes are formulated and targets fixed. All this gives the impression that there is a conflict between economic development and religion, because if the principles of religion are adopted, there would be no need of economic development. In reality, it is not so and there is need to remove this impression. Preachers of religion did not do this, which created a wrong impression about religion.

Changes in the field of politics have also affected religion greatly. Under the Constitution, we have accepted a democratic structure. As long as there was no degradation of political values, religion was not misused in politics. However, as votes are becoming important, religion is being exploited politically. This is being done in several ways. At times it is done by giving undue liberty to a particular community and sometimes by instigating one community against another. Both the situations are unfortunate. This has created a narrow approach to religion.

Similarly, changes in social values have affected religion adversely. In today’s society, achievement of success means everything. Be it in the field of education, trade, science or industry, means have become secondary to goals. Whatever means lead to goals quickly are considered acceptable. Even harming others is not considered bad if it is found helpful. In this rat race people think of only self-interest. But religion tells us to think only of the welfare of others. So much so even harming oneself for the sake of others is advocated. Thus there is a conflict between the prevailing norms of society and the principles of religion.

Thus a common man today takes a very narrow view of religion and instead of considering it something essential he believes that it is hurdle. Therefore, there is need to define and propagate religion properly. In present times, religion will have to be defined scientifically to show that it is an essential need and not a hurdle in the economic, social and political fields. It is not that religion has not been defined in this manner. Many have worked and many more are working in this direction. But unfortunately their message is not being spread sufficiently. Today people raise questions to which religion must provide suitable answers. Otherwise they will have a false view of religion and they cannot be blamed for this. For this, those people are to be blamed who consider themselves to be guardians of religion.

Today science has no conflict with religion. Even in ancient time, scientific progress had reached great heights and using scientific facilities was not considered anti-religion. In fact, proper use of such facilities helps in leading a religious life. Today we are able to do many things much more conveniently which was not possible in earlier times. Religion is, however, against too much dependence on scientific facilities because this could be harmful. That is to say, it is essential to have control over oneself so that one does not become a slave of the products of science. Otherwise science may become a cause of misery. Religion and science are complementary to each other and whenever proper coordination is kept between them, life becomes more pleasurable, at the individual and social levels.

Similarly, there is no conflict between economic development and religion. Every religion advocates that the basic needs of man should be met first, because the mind cannot be healthy unless the body is healthy. Taking proper care of the body is a religious act. However, today economic development is considered to be consuming more resources than needed. This is improper at the individual and social levels. The mind of a man who consumes more than what is required can never be at peace! It affects himself and society adversely. The earth has enough resources to meet the needs, but not the greed of all. Programmes of eradication of poverty point towards the fact that the distribution of resources should be uniform as it is in a family for the whole world is itself a family. Will this lead to economic stagnation? The answer is a clear no. When all members of a society get an opportunity to lead a life which enables them to meet their essential needs, economic development will be very fast. Today the majority of people in the world are poor. This has affected economic development adversely and given rise to tensions due to income disparities. Religion advocates reduction of desires because the earth’s resources meet only the essential needs. Today’s man may use these resources beyond his needs for a limited period but he will be creating problems for future generations. Excessive use of resources is against nature and creates problems of pollution. Therefore, it becomes clear that there is no conflict between religion and economic development. In fact, economic development will accelerate if we follow the principles of religion.

In the field of politics, use of religion has become a controversial issue. We know that in ancient times, kings used to honour spiritual masters and also acted upon their advice. It shows that religion has always had a role in politics. Gandhiji believed that it is not possible to separate religion from politics. But what kind of religion are we talking about? A religion which has been distorted should have no place in politics. Selfish people who interfere in politics in the name of religion also should have no role to play in this field. Religion can have a place in politics only when these two factors are not there. Gandhiji used to talk about synthesis between religion and politics in this light. We all know that whenever there has been proper coordination between religion and politics society has remained harmonious. But if selfish elements drag religion into politics, it is natural to question the role of religion in politics.

Today several evils have crept into society affecting life adversely. Most people feel that religion is incapable of removing these evils. Whether it is the caste system, untouchability or the dowry tradition, the fact is that there was a rational for them. However, religious leaders did not try to explain the reasons behind these practices nor did they amend them in changing social conditions. On the other hand, these practices took an ugly shape and the people hold religion responsible for it. The truth of the matter is that no religion supports these social evils and there is no place for them in religious conduct. Religion cannot be held responsible for them. The same can be said about the rituals propagated by religion. These also had a scientific basis, though they were not properly explained or amended. For this reason there has been difficulty in understanding religion.

Today there is a need to place religion in its right perspective. Discussion on the principle of secularism can be fruitful only when we understand the correct definition of religion. This work cannot be left to the preachers of religion; every responsible section of society will have to come forward for this purpose. Religion is not something which can be understood only by reading books or talking about it at religious places. Religion is something which has to be adopted every moment in daily life. On the surface different religions may look different but their fundamental principles are the same and they tell us the way to lead a meaningful life.

Whenever society has followed religion in its right form there has been prosperity and happiness. The talk of Ram Rajya hints towards this fact. Here Ram should not be taken as a particular person but should be related to his moral principles and these principles are not the property of any particular person or religion. All religions have accepted them fundamentally. The essential nature of man is religious. But due to the ill-effects of the external environment, society has misunderstood it. There is need of correcting the environment and this can be done only when religion is put before society in practical shape. Then only shall we be able to say that religion is not something to be imposed but that a meaningful life cannot be imagined without religion.

Having cleared the ground, we can now discuss the principles of secularism. Keeping in view the diversity of Indian society the framers of our Constitnution adopted the principle of secularism. It was not only an immediate need but a long-term goal. Its purpose was to give religious freedom to every citizen of the country; the state was not to interfere in this freedom. Gradually, the definition of secularism has acquired the meaning of “No Religion” instead of “Any Religion”. This situation is unfortunate. The main reason for it is the narrowness of preachers of religion and misuse of religion by selfish elements. The majority of our countrymen are illiterate. It is easy to play with their sentiments in the name of religion. This has been fully exploited by selfish elements. This has been particularly done in the field of politics. Most communal riots have resulted from it. Thus the selfish elements have harmed the cause of religion, resulting in a fragmentation of the country. Followers of every religion feel that their religion is being neglected whether they belong to a minority community or the majority community. This has killed the spirit expressed in our Constitution.

Now the time has come when the principle of secularism should be defined in a new perspective. First of all, society has to accept the need for religion which should be defined scientifically. Secularism should mean 'any religion’ insted of ’no religion’. Rational thinkers of every religion should be encouraged to define their religion scientifically and to establish harmony with other religions. Today the means of communication are so developed that the message can be spread very easily. The state may even consider using the media at its disposal to propagate the fundamental principles of different religions. This will remove the misunderstandings between different religions. However, this should be done impartially. No doubt it is a difficult thing but it will have a good effect in the long run. No religion should be given so much liberty that it harms the nation or any other religion. On the basis of past experience it can be said that impartial and judicial decisions are never opposed by the people at large. But if a decision does not meet this criteria, it has an adverse effect even on those who are thought to be favoured by it. Any policy of appeasement should be opposed right away. If we don’t understand this fact now, it may be too late.

In the present set-up, it is natural for the minority communities to experience a sense of insecurity. Fortunately, in this country the roots of the religion of the majority community are so deep that there should be no fear of any harm coming from it. Its religion is liberal and narrowness has no place in it. If there is any narrowness, it is mainly due to internal weaknesses which should be removed. However, if the majority community is worried about its religion, it indicates that the principle of secularism has not been followed in the right spirit. To that extent its grievances should be taken seriously. If assured of this, its narrowness will go away automatically. It understands the social reality and knows that there is no alternative but to live with people of all religions. If the division of country at the time of independence could not solve this problem, how can any further division do so? Mahatma Gandhi understood this fact very well and opposed division. Therefore there is no alternative to the principle of secularism for our country.

Is secularism only a social compulsion or is it necessary for national development also? The experiences of our own as well as of other nations show that whenever the rulers followed the principle of secularism, development of the countries was fast. If we study ancient history, we learn that the principle of secularism was followed in its true sense. We do not find mention of any religious disputes during the time of Ashoka, Chandragupta, Harsha, etc., which are known for economic and social prosperity. Even in the medieval period we can compare the rules of Akbar and Aurangzeb from this viewpoint. Akbar followed the principle of secularism and propounded Din-e-llahi. The reign of Akbar is known for its prosperity. However, the rule of the Mughals came to an end due to the bigotry of Aurangzeb. Most of Aurangzeb’s energy was spent in struggling with other religions. In modern times, countries following the policy of bigotry are lagging from the economic and social viewpoints.

Secularism is all the more important for the development of a nation like India. Our social structure is such that people of different religions are related to one another in several ways. Whenever attempts were made to separate them on any issue, the nation had to pay a heavy price and it slid back on the path of development. The problems facing the nation are so complex that raising disputes in the name of religion will be suicidal. We all are aware of the price being paid by us on account of religious disputes. The hidden price of such disputes is much more than what is visible. Our international image also suffers. This affects national development adversely. Economically we have gone back so much that the situation will not improve in the near future. Our narrowness in following the principle of secularism is greatly responsible for this situation. The tragedy is that those who want to take advantage of this narrowness end up becoming its victims.

Does all this mean that our nation has no future? This is not so at all. The roots of Indian society are very strong. Today every responsible section of society is worried over the communal problem. This is an indication of the fact that we want to set things right. To think that people of different religions cannot live together in this country is not true. The problem which looks so gigantic exists only among few people who are exploited by selfish elements. The majority of people of different religions live together in a congenial environment. Therefore, to think that the principle of secularism cannot succeed in this country is wrong. However, it can be followed in right spirit only when the nation is strong and the rulers give up the policy of appeasement. There is need to deal harshly with people who are engaged in selfish ends in the garb of religion. It should not matter to which religion they belong. Thus, while the principle of secularism is necessary for the development of a nation only a developed and strong nation can become truly secular. The common man understands this very well and this is why the future is hopeful.

Rakesh Kumar Mittal, IAS

Try turning the senses inward

One of the great neurologists, W. Grey Walter of Bristol, in his book ‘The Living Brain’ refers to this fact that all the animals, pre-human species, have been there for millions of years, they have not altered their environment; they have been shaped by their environment. Only the human being has a capacity to alter the environment, alter it for good or for bad, later it even to destroy it and destroy himself. Man alone has that capacity because man is still conditioned by the external world by only sensory knowledge and information. He is often turning to destroying the environment or even destroying himself. That is man today.

This is because we have not tried turning the senses inwards as yet. Like in animals, the senses go out; we eat and rink and handle the world, and we think ourselves also as part of that world: that we are an object. The Katha Upanishad gives a profound description to this situation:

‘The self-existent (God) has rendered the senses (so) defective that they go outward, and hence man sees the external and the internal self. (Only, perchance) some wise man desirous of immortality turns his eyes in, and beholds the Atman.”

The whole of Vedanta says that right during the course of human life, in the course of our work, in the course of human interactions in society, we can develop that inward penetration. We need not do it separately. In the midst of life and work, this inward penetration can go on by training the mind, making it purer.

Vedanta says, mind exist in two forms – the impure and the pure. The impure is when it is subject to the pressures of the sensory system. The pure is when it is released form the pressure of the sensory system.

If you achieve this, you are in for a tremendous experience. This is what Buddha achieved on that blessed night. You discover your own true dimension; you discover your own infinite nature.

This is the truth that is waiting to be understood and implemented by man in this modern age. If he does so, there will be peace and co-existence, all around!

Swami Rangathananda, Sri Ramakrishna Math, Mylapore, Chennai

True spirituality

True spirituality alone can rescue mankind from the distress that the world is being subjected to by the greed and selfishness of man. Religion alone, if understood and practiced rightly, is capable of moulding the moral fibre of man.

A life of virtue, goodness, forbearance, sacrifice, tolerance and live is the only assurance of peace and happiness to both the individual and the world at large. This must be understood by everyone. Religiosity is not spirituality. One may be formally religious and yet possess a negative character. Therefore, the practice of spirituality in the right sense of the term is of great importance.

Pray: “May we all work together harmoniously in peace, with the spirit of self-sacrifice for the well-being and solidarity of the world! May we all possess an understanding and forgiving heart, broad tolerance and adaptability! Grant us that eye with which we will behold the Self everywhere.”

Swami Sivananda, The Divine Life Society, PO Shivanandanagar, Distt. Tehri-Garhwal, Uttranchal.

One Caste, One Religion, One God

One Caste, One Religion, One God

There is only one caste - the caste of humanity.

There is only one religion – the religion of love.

There is only one righteousness – that is truthfulness.

There is only one law – the law of cause and effect.

There is only one God – the omnipresent, omniscient, omnipotent Lord.

There is only one language – the language of the heart or the language of silence.

(Courtesy: The Divine Life Society)

Religion unites people’s hearts

Religious disharmony is a misnomer. Religion unites people’s hearts. No true follower of any religion will ever condemn other religions. He will, on the contrary, promote goodwill and understanding, peace and harmony.

What creates disharmony is the irreligious part of man, the animal quality in man. It is greed, lust, selfishness and egoism. They generate fear, and fear leads to wars. None of the religions of the world sanction these bestial qualities.

We are living in a new world. We are living in the atomic age. An immediate change of heart is inevitable. The strongest bond of love must unite the hearts of all. Bestial passions must be banished. Tis can be achieved only by the practice of religion.The second factor that creates disharmony is intellectual gymnastics. The true follower of any religion will busy himself with practicing its tenets. He will be conscious only of the need to perfect himself. But the intellect is fond of creating newer and newer theories and, therefore, greater and greater division. The intellect should yield to the heart; practice should take precedence over theory.

Swami Sivananda

See God in All

All life is sacred. Therefore, deal reverentially with all beings. All beings are repositories of the Divine, because He is the presence within. Recognise this presence. Conduct yourself in a lofty and sublime manner. Be kind to all. Be respectful and just to all. Honour the sanctity, purity and holiness of each and every living being. Be pure in thought, word and deed. Harbour good thoughts, noble, sublime thoughts, goodwill and good wishes towards all your fellow beings. Be polite and courteous in your day-to-day dealings with others. Do not bear ill will towards anyone. Do not bear a grudge towards anyone. Do not taunt anyone. Do not backbite or carry tales. All these go against the basic concept that God dwells in all people.

All people are derserving of our reverence, respect and goodwill. Honour the individuality of others. The living presence of God in all beings should be the basis of our attitude and behaviour towards others, our approach to the world.

Ask: What am I living for?

There should be the urge in you for self-improvement; there should be the urge for evolution in each one of your. The hallmark of an awakened and enlightened individual human soul is that there is a recognition that life is not meant for stagnation, that it is not meant for routine, humdrum repetition of the same monotonous activities, but that it is meant for achievement, for attainment. It is meant for moving towards a supreme goal, a lofty, sublime goal. It is meant for living for a noble ideal. Life is an ascent, an upward ascent.

Those who have bestowed thought on life soon begin to realize that life is not merely biological functioning; it is not merely psychological activity – a confusion of restless psychological activity. Rather, it is higher and a spiritual movemet, it is a higher and spiritual evolution. Once that is known, one has to constantly ask oneself, “Am I engaged in this upward movement of the Spirit towards regaining a state of perfection that is Its natural state, natural condition?

It is therefore, good to ask oneself, “What am I living for, with what objective, to what end, for what purpose?” so that gradually such repeated questioning begins to make your goal, your objective, clear-cut. In the course of time, slowly but steadily you become established in a firm conviction, “This is what I am living for. This is what I am striving to attain and achieve.”

“Life is meant for God-realisation. The goal of life is God-realisation.” That is very easy to say, and that may be your ultimate goal, but you have to live here, very much in this world amongst people and things – undergoing various experiences with different events occurring. So, in this environmental set-up, in this atmosphere, involved in this ever-changing process day after day, how are you to live your life?

Be like salt. Withotu salt everything will be insipid, nothing will be tasty. The great teacher of the Middle East, Jesus, told His followers: “You are the salt of the earth; but if salt has lost its taste, it is no longer good for anything except to be thrown out.” Therefore, we should be ever occupied in trying to make ourselves into such an element, such a factor, that it makes life livable for others, it helps make life worth living for others.

This, then, is the objective – to live in such a way that day by day we become a better and better person, more and more an ideal human individual, so that life is better off for our being in it. Not a killjoy, but a joy, not an element of disharmony and discord but an element of harmony, concord and sweetness.

Swami Chidananda in ‘Awake! Realise Your Destiny!’