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Simple Wisdom

SIMPLE WISDOM

Aiming at Eternal Truth

There are two ways of launching a movement, one by demands and the other by revolution.

The former, exemplified for all time by the life of the Prophet Muhammad, has regrettably had to yield pride of place to the latter which is the more favoured, not only by communists, but also by present-day Muslims.

Although many make their point by organ- ising media protest campaigns, those who have access to bombs and bullets are quick to use them.

Today, it is not only those of communists’ persuasions who rely on the revolutionary method, but also Muslims, who are everywhere to be found in armed encounters with their supposed rivals.

Why is it that Muslims are so enamoured of the revolutionary method, to the point of forgetting that there is such a thing as the da‘wa method?

 Why should they favour the ideology of Marx and Lenin when they have the Sunnah of the Final Prophet to show them the way?

The revolutionary path is that of reaction, and just explaining it in Islamic terms does not transform it into an Islamic method.

Da‘wa, on the other hand, calls for patience and avoidance of confrontation. This method, as opposed to that of reaction, is doubtless the more difficult of the two, but, in the long run, is the best calculated to bear fruit.

The revolutionary method is negative in that it has its roots in hatred and is guided by mere human desires;

 it calls for instant action, and it is always the others, the non-revolutionaries, who are pelted with stones. On the contrary, the da‘wa method is positive in that it grows out of love.

Where revolution calls for precipitateness, da‘wa advises patience, caution. Where revolutionary acts earn one popularity, da‘wa leads one into self-obliteration and the readiness to be the target of others’ stones.

Revolution is material in that it centres on human wants.

Da‘wa is spiritual in that it is inspired by the Quran and the hadith. Revolution aims at an external target. Da‘wa aims at eternal truth — a wholly internal matter.

The Reality of Monotheism

Monotheism means to believe in one God; to believe in the fact that all power lies in the hand of one God alone; that He alone deserves to be worshipped.

 No act in the nature of worship is lawful unless directed towards God.

It is God alone who fulfills all our needs.

 It is God alone who is behind the functioning of the entire universe. Superiority is the prerogative of the one and only God.

No one enjoys real superiority in this world. All such concepts are false as associate anyone or anything with any of the aspects of God’s sov- ereignty. The concept of God has been stated in the following verses of the Quran:

God, there is no god but Him, the Living, the Eternal one. Neither slumber nor sleep overtakes Him. His is what the heavens and the earth contain. No one can intercede with Him except by His permission.

He knows all about the affairs of men at present and in the future. They can grasp only that part of this knowledge, which He wills. His Throne is as vast as the heavens and the earth and the preservation of both does not weary Him. He is the Exalted, the Immense One. (2:255)

Worshipping God is to express reverence for one’s God and Creator, a Being who truly deserves to be held in awe.

On the contrary, when man bows his head before anyone else, he exalts one who is no better than himself—and¬ as such, having no right to be worshipped.

Adoration of God glorifies Him, while worship of anything other than God degrades the worshipper.

Veneration of God makes man a realist, while prostrating himself before a non-God turns him into a creature of superstition. Bowing to God opens the door to the realization of the truth, while the worship of something other than God closes this very door in man’s face.

The focus of a monotheist is only one, while idolatry has myriad objects of worship. That is why the centre of attention and worship of a monotheist is the one and only God.

In all circumstances and throughout his entire life, he makes the one and the same God his all in all, but an idolator has no central point on which to focus.

 That is why shirk, that is, idolatry, is directed towards so many different things—the stars, the earth, man, the grave, the self, wealth, power, interests, children, etc.

This entire practice, coming under the heading of worship of things other than God, has been openly condemned by the Quran.

A monotheist is one who accords the supreme status to the one and only God. He asks Him alone to meet his needs.

He does obeisance before Him; he trusts Him implicitly and above all others, reserving for Him the supreme status in all respects.

Worship is the

ultimate stage in any relationship: that is why, whatever its form, it must have God as its object. Any gesture in the nature of adulation is not permissible except when meant for God.

When an individual makes God the object of his worship, he bows before an entity, which really exists.

On the contrary, one who makes a non-God the object of his worship, bows before something which has no actual existence, even although he may have set up before him some material image of his ‘god.’

While the former has found the true source of power, the latter has simply associated himself with crass superstitious notions, which have no basis in logic.

God’s worshippers are graced with eternal blessings; the worshippers of things other than God can expect nothing but eternal deprivation.