Sunset from Manjapettai – Lower Sheikalmudi
One day we were at dinner in my bungalow in Lower Sheikalmudi when suddenly I noticed an orange glow in the sky. It looked like a brilliant sunset, but we were a long time past sunset. It was so marked that I got up and walked out on the veranda to see what it was. What I saw is a sight that I will never forget and which I hope I will never see again. It was like a picture out of a war movie. Sheikalmudi factory, which was probably about four km away as the crow flies, was enveloped in the brightest and biggest fire that I have ever seen. From where I stood on my veranda, I could see flames shooting high above its roof which was three stories above the ground. Tea factories that were built by the British planters were made primarily of wood, bolted over a steel structure. This wood was old and weathered and burnt with a vengeance. Fire was always a hazard and something that we took very seriously. Obviously something had gone very badly wrong and here was the grandmother of all fires, way beyond control.
I grabbed my coat and drove my bike like a racer and reached Sheikalmudi in record time, going hell for leather over dark unpaved field roads. Mercifully, the ride itself was uneventful. When I reached the factory, I parked my bike some distance away and ran to the fire. Lots of people had come to see a sight that thankfully most never see in their lifetimes. The manager of Sheikalmudi, Mr. S. M. Taher, a dear friend was standing by with tears in his eyes, watching his factory burn down. I stood by him. The heat was so intense that we were forced to stand at a distance. As the higher floors burned through, fan motors from the leaf withering lofts started to fall like meteors. The force of impact was so tremendous that in places it cracked the concrete floor. Steel girders got soft with the heat and twisted and bent under their own weight into strange snaky shapes. Every time the fire found something that burned more brightly there would be a huge flare and a lick of flame would reach for the sky.
There was no lighting and neither was there need for any. The fire lit up our whole world in its eerie orange glow. I dare not call it beautiful because it destroyed something that had stood for almost a century. But then, it was beautiful in its own way. A transitory beauty that belied its real destructive power. Among the first people to reach there after I did was Mr. Saleem Shareef who had seen the fire from his estate Uralikal, which was much farther away. He came as fast as he could to try to help in any way he could. This was the code of the planter. We all went to each other’s aid, no matter who it was and no matter how far we had to go and no matter that we may actually not be able to do anything concrete. To stand by the side of a friend is to fill an invaluable space.
In this case there were literally hundreds of people gathered but nothing that anyone could do to put the fire out. As I stood there, watching this sight, the thing that I was most conscious about was my own helplessness. The fire was so big and powerful that there was simply no way to put it out. We had tried everything already. All the fire extinguishers that we could reach had been used up. The ones inside the factory simply melted in the heat. There was no Fire Service to call. We were left to our own resources to fight the fire. And we had none other than a garden hose which was less than useless. All we could do was to stand by and watch. It was a sense of helplessly bearing witness to destruction that we had no power to halt. Today as I read about world events (2002-19 and still watching), I am reminded of that night. Standing by and watching something that was so valuable to us, burn to the ground, with no power to stop it.
But despite that we could not imagine leaving the place until the fire itself had gone cold and all that was left was a black pile of debris, soot, and ash. It was sacrilege to leave and not stand by to bear witness to the end of the life of Sheikalmudi factory. It was like being next to a dying friend. How could you possibly leave? Somehow just the standing by seemed to have some meaning in itself and gave us a sense of parting that those who had not been able to come by that night, did not have.
Fires and estates are companions. Not surprising given the combination of people who smoke and don’t always bother to put out their cigarettes, and forests with semi deciduous trees that regularly carpet the floor with their leaves every summer. We used to take a lot of preventive steps including clearing fire boundaries where we would clear a wide swathe of ground of all undergrowth and leaves and keep it swept clean so that even if a fire started it could be contained. We had also constructed water tanks and dammed streams to create small reservoirs, which would be useful if we needed water in a hurry to put out a fire. These reservoirs were also very useful as watering holes for wildlife in the summer and a source of endless delight for my dear friend, Berty and me to watch the animals as they came down to drink.
One day late in the afternoon someone came running to the office (days without mobile phones or walky-talky radios) and said that a fire had started in the Murugalli coffee area. In the plantations emergencies were everyone’s affair. News would go to all those who could be informed and they all rushed to the aid of the estate which had the problem. All who could go would go, regardless of whose estate it was.
As soon as the runner caught his breath, I put him on the back of my motorcycle to guide me and we were off. When I reached the place I realized that this was a fairly large forest fire. There were about thirty of our workers and two supervisors who had been working in the area. I marshaled them all and got them to clear a belt and start a counter fire. The idea was to burn an area across the direction of the fire and clear it of all inflammable material so that when the main fire reached this place it would simply starve to death. We started the counter fires and once the dry stuff was burnt we beat out the flames with green leafy branches that we had previously cut and kept at hand. The main fire was moving very fast as it was being pushed by a tail wind. As it came up to us it was our task to ensure that it did not jump the cleared boundary. Every time a flame jumped the fire boundary, we beat it to death. There was no water available where we were otherwise to wet as much area as possible as a preventive measure.
It is very interesting to reflect that not a single one of us there had been formally trained in firefighting. Yet we did all the right things. The result in my case of a lot of reading, some of it about forest fires. And in the case of the others, the result of listening to stories of fires of the past that others had fought. Story telling as a way of informal, but very powerful teaching is the mainstay in villages. This is how even great classics of literature are born; as stories to teach life lessons. Over the centuries they acquire a life of their own, get embellished with local color and imagination and are even believed to be real. Be that as it may, their teaching value remains until the story gets converted to mythology where it starts to be considered holy and read as a ritual instead of as a means of learning.
There was huge excitement. People shouting instructions to each other, cheers as a small fire was put out, curses at the main fire and so on. But in all this excitement, we did not pay attention to one small, but critical detail. The main fire had sent a tail around a small hump in the land and while we were busy fighting the main head, its tail had all but surrounded us. I can’t remember who it was who first noticed the smoke and glow because it had become dark by now. We had been fighting the fire for more than four hours when suddenly one of the workers shouted that we were getting surrounded by the fire. All activity stopped and people looked to me for direction.
This is the kind of leadership challenge that the plantation career faced you with. Not every day but certainly more than once in your career. And you had only one chance. I realized that the only way left for us was to actually go across the face of the main fire and down a very steep hillside which would take us down to the Parambikulam Lake. I called out the directions to the people and said to them, “Go ahead, I will follow you.” The reason for this was because the danger was behind us and so I wanted to be the last in the line. But the people of the estates form bonds that are hard to describe. The formal relationship is that of manager and subordinate with all its usual ways. The fact that we all lived together and shared in each other’s joys and sadness led to bonds that may not be visible in normal times, but which in time of crisis came to the fore.
The result of this was that the workers refused to obey me. They told me to go first. I refused. And we had a stalemate in the middle of the fire. Eventually one of them said to me, “Dorai, if something happens to you while we all get away, how will we face Madam?” To this I replied, “If the father gets away and leaves the children to die, what do you have to say about such a father?” That clinched the argument and we started out the way I had ordered in the first place with one small change. Two of the biggest guys flanked me as body guards while the others ran ahead. A knowledge of the culture, tradition and the local language all play a very strong role in leadership situations. As also does symbolism in a culture that is based on a very strong mythological foundation. I loved those people and they loved me. We fought when we had to, but the bond of love based on respect only became stronger.
The forests of the Anamallais are evergreen rain forests and so are not susceptible to burning down completely like temperate forests of coniferous trees which exude oil that is itself inflammable. So during a forest fire, there is no real danger to the trees apart from some temporary damage. The undergrowth burns down and leaf litter converts into potash-rich ash. Fallen dry logs burn partially in every fire. Once the fire cools the forest regenerates. New green grass, germinating seeds and the ash itself attracts all kinds of herbivores. If the fire burns in the day, Bee Eaters, Swallows, and other birds follow the fire and eat insects that the fire flushes. Snakes leave their holes and race to safety. At this time they are harmless as they are too busy trying to get away. Larger animals are in no danger at all as they have plenty of time to get away. The real danger is to the plantation crops that border the forests and that is why we planters are very concerned about fires. This time around, our tea wasn’t damaged apart from some damage to the bushes on the boundaries.
So it all ended rather well.
For more please read my book, “It’s my Life”
Text of speech delivered at the AGM of the Jamiat ul Ulama, South Africa in 2006
In the name of Allah, the Beneficent, the Merciful.
Indeed, all praises are due to Allahﷻ, we praise Him, we seek His help, we ask for His forgiveness, and we rely solely on Him. We seek His refuge from the evil in our souls and from our wicked deeds. Whoever Allahﷻ guides, no one can misguide. And whomever Allahﷻ allows to be misguided (leaves alone to follow his own desires), no one can guide. I bear witness that there is no one worthy of worship except Allahﷻ, He is One, with no partners, and I testify that Muhammadﷺ is His Messenger and His slave.
Rasoolullahﷺ said: “The best speech is the Book of Allahﷻ and the best guidance and example is that of Muhammadﷺ. And the worst of all things are the newly invented things (in religion), for every innovation is error and misguidance.” [Reported by Muslim] and in another narration, “every newly invented matter (in religion) is a bid’ah and every bida’a is a misguidance and every misguidance is in the (hell) Fire.” [Reported by At-Tirmithi].
I want to begin by quoting from one of the greatest of our Ulama in India, Allama Syed Sulaiman Nadwi (RA) who said: “The thing that has spread ignorance and misguided the most is the differentiation between Dunya and Deen. The work of Deen was declared to be different from the work of Dunya. The orders of Allahﷻ were separated from the orders of Caesar (world, government). The way to succeed in Deen was stated to be different from the way to succeed in Deen. Students of Islam, this was the biggest mistake that was made but its veil was torn apart by the light of the message of Muhammadﷺ. It (the message of Islam) showed that to do the work of the Dunya with good intention and sincerity according to the way permitted by Allahﷻ is Deen. That means that living in the Dunya doing its work, but according to the orders of Allahﷻ is the essence of religion (Deendari). People think that to sit in seclusion in a cave on a hilltop, engaged exclusively in Dhikr and worship, living a life of self-selected poverty away from people, is Deendari (piety). And to spend time with your friends, family, parents, children, to help them in worldly matters or to help yourself, is Dunyadari (worldliness). Islam wiped out this false belief and clarified that to fulfill your worldly responsibilities, earn your living and participate in the affairs of the world according to the orders of Allahﷻ is in fact Deendari (piety).” Syed Sulaiman Nadwi.
I am here to invoke the right that Allahﷻ has given me, as a follower of Islam, to go to the Ulama and ask them to lead me on the path of righteousness. This is my right upon you. And I ask you with humbleness, to give me my right.
I have heard from all the Ulama that I have listened to and read, that Islam is a complete way of life and not merely a way of worship. There is guidance in Islam for every aspect of life that an individual leads, irrespective of the boundaries of time and space. I have also heard that this Islamic way of life is good for all time, until the Hour is established. About you, the Prophetﷺ said (approximate meaning of the hadith): “The Ulama are the inheritors of the Anbiya (Messengers). The Anbiya don’t bequeath dinars and dirhams. They bequeath knowledge. So, whoever acquires knowledge is indeed fortunate.”
What is unstated in this hadith but is its soul is what the Ulama are supposed to do with the knowledge that they have. The Anbiya showed people the way and taught people what they knew. They did not simply collect the knowledge from Allahﷻ and keep it to themselves. They did not merely become storehouses of knowledge but established markets of the knowledge where it could be learnt and benefited from. That was the duty of the Anbiya, to spread the word without fear of anyone. And Allahﷻ promised to protect them as long as they carried out this duty.
Al Ma’aidah:67 O Messenger, proclaim the (message of Islam) which has been sent to you from your Rabb. If you did not do this, you would not have fulfilled and proclaimed His mission. And Allah will defend you from the people (who mean mischief). For Allah guides not those who reject Faith.
About the mission of Rasoolullahﷺ Allahﷻ said:
Al Ahzab: 21 You have indeed in the Messenger of Allah a beautiful pattern (of life) for any one whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah.
There are two critical points in this ayah:
That the life of Rasoolullahﷺ is the best example of the Islamic Way of Life.
That Islam is a Way of Life and not merely a way of worship but the way to lead one’s entire life in all its aspects.
It is essential to keep this perspective in mind as you read the rest of this document.
Historical Perspective – Europe and Christianity
In medieval Europe a combination of the pressure of kings to act at will and the self-serving politics of the Church resulted in a formal division between the Christian Church and the State. What added to this, especially when scientific education became popular (ironically as a result of the contribution of Muslim scientists) was the alienation of the common people from Biblical knowledge because the Bible had been changed by its guardians and no longer made sense to a scientific mind. They found that what their religion said was so divorced from the reality that they had only two choices left to them. Either to discard all religion (which is what Darwinism, Marxism and the various atheistic theories did) or to hold religion as something ceremonial to respect but not as something that can actually be used in real life. Most people made the second choice. So, they went to Church on Sundays and listened to sermons but during the week they continued to live their lives in accordance with their own personal desires. They found nothing contradictory or ridiculous to sit in the same pew with their live-in boy or girl friend and listening to a sermon about faithfulness in marriage and against extra-marital sex.
The State allowed the Church to operate freely in the area of theology, narrowly defined as the study of the Bible, rituals of worship (baptism, marriage and funerals etc.) and preaching. All these were acknowledged as the responsibility of the priests and the State and common people would not ‘interfere’ in them except to provide funding at their will. Priests were given the right to raise funds for their work (building churches, running Sunday schools, seminaries and monasteries, publishing religious literature and missionary work of preaching). All considered to be ‘good work’ which it was the role of the church and priests to do. So also, it was their role to be pure and celibate (extreme form of ‘purity’) and for the women among them to be modest and covered from head to toe (nuns) and to be engaged with only charity and such matters and leave the world and worldly matters alone.
The unspoken condition was that the Church and its priests refrained from ‘interfering’ (criticizing, correcting) in the lives of the kings and common people. If the Church toed this line, it got State sponsorship. When it refused (as in the case of Henry VIII – who founded the Anglican Church as a breakaway from Catholicism in the 16th century. The Church of England broke with Rome, largely because Pope Clement VII refused to grant Henry an annulment of his marriage to Catherine of Aragon), people simply went ahead and either found some ‘cooperative’ priests who were willing to legitimize their wrongdoing. Or they went ahead and did what they wanted to anyway. This only served to enhance the divide between the Church and the common people and gradually the role of the Church was reduced merely to the symbolic.
Historical Perspective – The Muslim World
Interestingly the same kind of division happened in the Muslim world. Some reasons were the same; i.e. the recalcitrant attitude of kings and common people about following the precepts of the faith in areas where these conflicted with their own desires. Ulama who disagreed with Muslim kings and Khulafa were brutally persecuted, even murdered. Ulama who were cooperative and allowed things which they had no right to allow, simply to please their masters, were praised, supported and enriched. Common people went fatwa shopping and praised those Ulama who legitimized their wrongdoing or at least did not openly criticize it. This unfortunate trend continues to this day.
In the face of severe persecution, Ulama retreated from the limelight and took refuge in their Khankhas and restricted themselves to protecting and teaching the scriptures. They deliberately stayed away from matters of a worldly nature and perhaps unconsciously or in times of intense persecution even consciously, agreed to separate their activity from the real world and retreated into their Madaaris and Khankhas. They confined themselves to the study and teaching of the Qur’an and Hadith, rituals of worship and its related aspects (births, marriages and deaths) and some specific issues of Fiqh. They became and created super specialists in the religious texts with no attempt to look at their application to fast changing external realities of society. And they also unconsciously and without that intent, started preparing ‘priests’; students whose role was seen as being confined to Imaamat in masajid and teaching in Madaaris. Interestingly, they even called the Darul Uloom or Ja’amia Islamia, a ‘Seminary’ and its Nazim or Muhtamim, ‘The Rector’. It is interesting to note that no attempt was made at least to be distinct from Christian Religious institutions in nomenclature.
All scientific and current knowledge was shunned and considered as being beneath the dignity of Ulama to study. Therefore, Ulama and students became less and less knowledgeable about science and technology, economics and politics and appeared as being ‘ignorant’ in society. Since they did not (and still don’t) understand science, technology and current knowledge, most of them have no idea how to use it to benefit Islam or Muslims. Or to ‘translate’ theology to help ordinary Muslims understand its relevance to their lives today. The same attitude was applied to all worldly subjects and so gradually the leadership of the world passed from the hands of the Ulama into the hands of others.
Until the 19th century students went to an A’alim to learn a particular branch of theology. When they finished there, they went to someone else to learn another branch. When formal Madaris were established (in the 20th century), they simply brought several Ulama, each an expert in his branch of theology, together in one place. The curriculum simply followed the earlier method of learning where each A’alim taught in his expert area with no reference to what another A’alim would teach the students in the next period.
For example, if students of a class are doing the Tafsir of the Ayaat of Sura Al Baqara relating to interest-based financing and the writing of contracts in their Qur’anic Tafsir class, they do not necessarily study the Kitaab ul Buyoo’ in their Hadith class. Nor do they study the (Principles) Matha’il of Fiqh to do with business, contractual dealings, financing and its current forms in the world. Therefore, to connect one branch of theological knowledge with another and then to interpret it in the context of current social realities is something that is simply left to the student’s ability with predictable results. Not surprisingly this has created a disconnect for ordinary Muslims between what Islam teaches and the questions they face in their daily lives.
Ignorance as always breeds fear and so also in this case where there is a universal phobia (though not always acknowledged) among the Ulama about science and technology. Ulama forgot that the Qur’an itself encourages the person to research in the creation and recognize the signs (Ayaat) of Allahﷻ. The Qur’an teaches the way in which this is to be done; the sequence of guidance without which one sees the signs of the Creator yet fails to recognize Him in those signs. It was the responsibility of the Ulama and to show the world the right way to research scientific knowledge, but they did not shoulder this responsibility. Instead they discarded scientific knowledge and called it a source of misguidance, without recognizing that the danger lay in the method of teaching by the secularists, not in the knowledge itself. This increased the alienation even more.
The liberal atmosphere in universities became another cause to criticize and fear them and so Muslim students were discouraged from going to university. Strangely there was no attempt to go to university and change the atmosphere to one that is more oriented towards learning. There was a strange lack of confidence in our own theology and our ability to persuade or influence anyone about the Islamic way of life. That is why there was the unspoken fear that if our students went to university they would get ‘corrupted’ while the fact that they could conceivably have influenced others, was neither acknowledged nor even considered possible. Sadly, this attitude exists even today in many quarters.
The Qur’an on the other hand encourages scientific research and education and also teaches the way in which this must be done. It teaches the sequence that must be followed in order that scientific education becomes a source of guidance and strengthening of Imaan. It draws attention to the fact that if this sequence is not followed, then there is danger of the student going astray.
Allahﷻ describes those people who He calls People of Understanding (Ulul Albab). It is important to understand this description and see if we fit it or not as we consider ourselves to be intelligent.
A’al Imraan:190-91 Behold! In the creation of the heavens and the earth and the alternation of night and day there are indeed Signs for People of Understanding. They are those who celebrate the praises of Allah standing sitting and lying down on their sides and contemplate the (wonders of) creation in the heavens and the earth (with the thought): Our Rabb! Not for nothing have you created (all) this! Glory to You! Give us salvation from the penalty of the fire.
Please notice that Allahﷻ uses the term WA and not AU when he connects His Dhikr with scientific research وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ. Teaching theology and scientific knowledge are not antagonistic or mutually exclusive in Islam, but one leads to the other and strengthens the other. The Qur’an teaches the methodology to do this so that the student sees the signs of Allahﷻ in the world by means of this knowledge. But somewhere we lost this connection and lost our position as leaders in science and technology. We lost this because we did not follow the Qur’an. Not because we lost the scientists in wars. If the sequence that the Qur’an teaches is followed, then mankind has no alternative but to recognize Allahﷻ in His creation and to exclaim in wonder and amazement at the Majesty of the Creator;
“O Our Rabb! Not for nothing have you created this. Glory to You. Give us salvation from the penalty of the fire.”
On the other hand, when science is taught from an atheistic or secular perspective, as if there is no Creator, then it perpetuates this lie. Students get confused. Their basic questions can’t be answered. They confuse the “Why” with the “How”. They fail to learn the purpose behind the created thing and remain engrossed in its nature. This can lead to an irreligious attitude and an alienation from Islam and the message of Allahﷻ. Unfortunately, our Ulama due to their own ignorance of science and technology looked at these branches of knowledge with suspicion and did not even think of becoming its teachers in the Qur’anic way. Secularists on the other hand taught science from an atheistic perspective and the division between the average Muslim and Ulama widened.
Strategy for the future
There is much that needs to be done and many changes that need to be made if the Ulama are to take the leadership role in the Ummah and the world. In my view there are three major steps that need to be taken. The implementation strategy for each can be worked out in detail.
- Accepting the mantle of leadership for the Ummah and the World
This is the first requirement in my view from which everything else will flow. Unless Ulama accept that it is indeed their responsibility to lead the world in every sense of the term, no change can take place in the current situation where they merely seem to consider it their duty to preserve and teach theology alone. If Islam is indeed a way of life (Nizaam-e-hayaat) and not a system of belief (Nazariya) alone, then it is essential that we learn to talk about the whole of life in all its aspects, social, political, economic and personal. The religious aspect permeates all of these and is not something to be spoken of or dealt with in isolation as happens today. We accept this in principle and in word, but we do nothing about implementing this in our teaching.
- Becoming and creating Standard Bearers of Islam
The gap between the Ulama and the ordinary Muslim is very wide and widening. The gap between the A’alim of Islam and the non-Muslim is beyond description. If the Ulama are to be the leaders of the Ummah and of the world, then this gap must be bridged. It is the responsibility of those who aspire to leadership to create followership. In order to do this, it is not enough, even useless and harmful, to simply sermonize and “talk at” people. It is essential to become and create Standard Bearers of Islam. People who are living, walking, talking, working and visible examples of the excellence of the Islamic Way of Life.
The ayah I quoted about the life of the Messenger of Allahﷻ is a clear proof that this was the intention of Allahﷻ in sending our beloved Prophetﷺ, to demonstrate to the world, what it means to live like a Muslim. He came to SHOW Islam, not merely to TALK ABOUT Islam. So, if we truly want to follow the Sunnah of Rasoolullahﷺ it is essential to translate Islamic theory into practice and give people tools to apply in their lives which will lead to success in this life itself. This is the promise of Allahﷻ, for those who practice the Islamic Way of Life, success both in this world as well as in the next. It is success in this world that is visible and when people see the benefit of Applied Islam, they will not need anyone to exhort them to practice it. It is not enough to merely teach one branch of Islam alone, in isolation.
Social change is not brought about using force. It is created by those who believe in it, practicing it with passion and dedication in a way that demonstrates its superiority over other ways. As in the case of the Montessori teaching methodology or even something as mundane as western clothing (trousers and shirt) people saw those who used them, liked what they saw and adopted it without any compulsion from the original users. So also, in the case of the English language, others were influenced by the native speakers of English who refused to speak in any other language and more and more people started using English in their work, wrote in it, spoke it and today it is a universal language. The same thing is happening rapidly today with respect to Western (especially American) culture. It is changing our values, traditions, customs and ways of relating. All this without any overt force from America. The American way is spreading all over the world simply by Americans practicing those ways themselves, publicly, with confidence and without apology. So even though some of the ways are detrimental to society, they are adopted by the ignorant because they are momentarily pleasant to some.
Let us remember that these influences happen because the originators of all these ways refuse to use any other way and insisted on using their own. They did not compel anyone else. They merely used their own ways themselves. Simply seeing them influenced others to change their own age-old customs, practices and their own ways got relegated to ceremonial purposes. That is why Indian (or local dress in British colonies) dress is worn only on ceremonial occasions while Western dress is worn all through the year. This is just one example. There are many others. The key is to practice Islam confidently and to become its Standard Bearers of Islam in all aspects of our lives.
Let us remember that Muslims know the Why of obedience to Allahﷻ. We need to teach them the How. The reason Islam is not practiced is a tools issue, not an ideology issue. For example, it is not enough to talk about the fact that Abdur Rahman Ibn Awf (RA) who migrated without any resources, started with no capital at his disposal, yet he became the richest man in Madinah in a period of less than 10 years using Halaal means of business. It is necessary to teach people the business model of Abdur Rahman Ibn Awf (RA) so that they can go forward and also become millionaires using Halaal Islamic business methods. If we can’t do this, then telling the story of Abdur Rahman Ibn Awf (RA) is of no practical benefit.
But instead of following the Sunnah of Rasoolullahﷺ who taught the trader how to trade, when we preach without demonstrating or practicing, it creates a credibility gap and leads people to believe that the Deen is merely a way of worship and has no practical use in this life. It is for this reason that Sayyidina Omar Ibn Al Khattab (RA) said that a trader has no right to trade unless he first learns the Fiqh of trade. I ask our Ulama, if we are teaching business management classes in our Madaris and Ja’amiaat. If not, then I ask them to let me know, where the Muslim businessman should go to learn the way the Sahaba of Rasoolullahﷺ did business. The same thing is true of all other aspects of life. Be it teaching and learning, psychology and counseling, law and justice, science and technology, medicine and engineering or anything else. We need to teach people how to demonstrate the Islamic Way of Life in what they do in the world. We need to create Standard Bearers of Islam who will Show the way. To which Darul Uloom or Ja’amia can a person go, to learn the complete Islamic Way of Life – Nizaam-e-hayaat?
Humbly and with respect, I submit that it is the challenge of the Ulama to teach Islam in a way where it is truly seen as the best way of life in all aspects of life. This is what is needed to bridge the gap between the Ulama and the Awwam-un-Naas that currently exists. Our Ja’amiat and Madaris must teach science and technology, business and political science. But they must teach it differently from the way it is taught in secular schools. They must teach it in the Qur’anic way and relate what they teach to the Islamic Way. They must help the students to recognize their Creator through seeing His signs in the world around them. That is the true meaning of Da’awa of Islam. It is essential for Ulama to also create active and vibrant fora for interaction and Mashwara between themselves and intellectuals, professionals, technologists, scientists, educators, politicians and administrators, men and women, from among the Muslims. These fora can be formed on a national basis with local chapters which meet periodically and deliberate on current issues that affect the Muslims in the country and the world.
These fora can also be utilized to influence public opinion and to evolve a concerted strategy for united action. Finally, and most importantly these will be a wonderful way to create a mindshare between the Ulama and leaders of Muslim society and a very powerful way of bringing about much needed social change in the Muslim Ummah.
- Become proactive activists for the truth in the socio-political arena
The true face of Islam was seen when the A’alim was also the Khalifa. During the rule of Rasoolullahﷺ, his Khulafa-ar-Raashida, Omar bin Abdul Aziz (R) and other righteous scholar-rulers, Islam shone forth in its true glory as the Right way of leading life. As Allahﷻ said:
Al An’aam: 165 It is He who has made you (His) agents (Khulafa’a) inheritors of the earth: He has raised you in ranks some above others: that he may try you in the gifts that He has given you: for your Rabb is quick in punishment: yet He is indeed Oft-Forgiving Most Merciful.
Let us remember that there is no gift that is more valuable than the gift of Ilm (knowledge) and it is a gift that we will be held accountable for on the Day of Judgment. Let us remember that Khilafat and Wiraasat of the Anbiya come with a responsibility. That is the reason I submit that it is not acceptable for Ulama to seek the comfort, safety and seclusion of their Madaaris and Khankhas while the world is reeling around as if in a drunken state. I submit with all respect that it is the responsibility of those who know the way, to show it to those who don’t know it, even if the ignorant ones don’t have the sense to ask. It is the responsibility of those who know the way to find different ways of gaining the trust of those they seek to lead and then lead them on the right path.
In order to do this, Ulama must address issues on a global plane. The current situation where there is no meaningful collaboration even between Islamic universities and Ja’amiaat around the world is a deplorable thing. Our problem as Ulama and as the Ummah is not that we are not united. It is that we have no strategy for unity, for influencing or for anything else. We urgently and desperately need to think collectively and on a global plane.
The British parliament for example has a Shadow Cabinet where the Opposition Party deliberates on all issues that the Ruling Party is working on and creates shadow legislation in the light of their own ideology. As Muslims, where is our Shadow Cabinet? The same situation prevails about issues of Muslims in different countries. I submit that there is a critical need to set up a Think Tank consisting of Ulama and experts who can think of various issues and suggest proactive steps to deal with them. Our current slowness even in reacting to emerging issues is very detrimental and harmful to us. We not only need to improve our speed of response, but we need to be able to anticipate and act before issues become critical.
Strategies for Change: Some suggestions
In my view the single most critical thing that distinguishes Islam from all other religions and ideologies is its focus and emphasis on knowledge. The only thing that Allahﷻ taught His Messengerﷺ to ask for increase in, is knowledge. It is for this reason that the scholars of Islam have a very special place in Muslim society. For various historical reasons, this place has been lost for many decades. The time has come however where it is essential for Ulama all over the world to realize their real responsibility and arise to take up the mantle of leadership once again.
This paper is respectfully submitted for consideration and lists the changes that I believe are necessary to make if the Ulama of Islam are once again to get the prominence and influence that they had in early Islamic history.
- Change in mindset:
Accept the burden of leadership of the Ummah worldwide in all aspects of social, economic, political and personal life. This will involve a lot of soul searching and a major change in the way of thinking and ownership of collective responsibility. I believe however, that no matter how difficult this may seem to be, without a conscious decision to change our positioning, nothing can be achieved. Today the vast majority of Muslims live as minorities in multi-religious, plural societies. Our challenge is to create a model of living with non-Muslims, such that Muslims become highly respected and influential members of society in the same way as the Parsis are in India. Currently we have a shortage of both respect and influence and apparently no idea of how to get either. The Ulama need to show the way. For this the Ulama must have the humility to accept that they need to prepare themselves and go to those who can teach them about worldly matters and study under them. Our current Madrassa syllabus and curriculum is seriously out of date with the current world and its needs. It needs a major overhaul. This means that teachers will need to learn new subjects and new methods of teaching. The good news is that all this is easy to do and mostly will cost nothing at all, as it is all available free of cost. The bad news is that our own fears and egos are our most powerful enemies. But until we overcome our egos, Ulama are going to lose all relevance in society.
- Change in image:
Thoughtfully and urgently change the current image that Ulama are people who have nothing to do with this world. Become aufait with international norms, etiquette, and behavior. Network globally with other Islamic and secular universities and research bodies. Participate in teacher exchange programs with them. Network with the media and become spokespeople for the global media. Actively work to create media channels to promote Islamic interests. Become visible in the media in all social interest activity. Make our Ja’amiaat and Madaaris centers of excellence in all aspects; scholastically, socially, environmentally and in terms their facilities. Demonstrate excellence in all aspects of life and behavior in our teaching institutions which must become role models for all teaching institutions.
- Change in course curricula:
Review and reform current curricula in all Madaris and Ja’amiaat and focus on application of Islam to real life issues. Teach all branches of knowledge, both religious and modern but from an Islamic perspective. Develop course curricula, teaching methods and material, books and teacher training courses to enable teachers to teach science and technology in a way that reminds students about the Creator. The goal and challenge is to bridge the gap between theology and science and teach science in such a way that the student recognizes the signs of Allahﷻ.
The second and extremely important element is to introduce Tazkiyyatun Nafs (Purification of the Soul) and Tarbiyyatul Akhlaaq (Upbringing with good manners) into the curriculum as a serious subject. To create ways of teaching both and to demonstrate it by having teachers who are steeped in its practice. Values can’t be legislated. They must be inculcated. That is why teacher recruitment and training is the most critical element in this entire process. Any educational institution or system is only as good as its teachers.
- Change in methods of teaching:
Encourage innovation, entrepreneurship, enquiry, debate, dialogue, rigor in research, specialization in application of theory, documentation of results and publications of an international standard. Focus on languages, particularly Arabic and English. Focus on technology and all its applications for research, networking, student and teacher exchange, knowledge sharing, teaching and learning. In an age where religious information is easily available to anyone who has access to the internet, the real value addition of going to a Madrassa must be clear to the student.
- Change in focus of learning from theory to practice:
Move the current focus from preservation of knowledge to application of knowledge. We are currently like a library of automobile engineering books. But we all walk to work. We need to create the factories that can translate the knowledge in the books into cars on the street. Our focus must shift from mere memorization of Qur’an and Ahadith to their application in real life today. Our challenge is to show by actual practice, how our Islamic Way of Life is superior to every other way and makes a person a winner in both this life and the next. We must show how practicing the Islamic Way makes a person a winner in this life. We must demonstrate the superiority of the Islamic Way to non-believers and to ordinary Muslims. Like sugar which is sweet no matter who uses it, the Islamic Way must be shown to work wonders for all those who use it even if they are not Muslims.
- Measure the Quality of religious education
Currently there is no measurement of the quality of religious education. Each Jamia teaches courses with the same names but the output is very disparate. There is no comparison between the quality of students of one institution and another. In short there are no quality methods to measure the quality of education or to compare between institutions. Methods of empirical measurement based on scholastic output must be created. Teachers must be graded on the quality of their teaching.
Quality measurement parameters must be set up. A good way to understand this is to see that for instance if the passing mark in the graduation exam is 40% what would the institution itself look like if the same passing mark was applied to it. If 600 students complete Daur-e-Hadith, then if 240 become world class Muhadditheen, the institution can only be said to have ‘passed’. We are all aware of what our institutions will look like if we apply this standard today. It is precisely because we have no measurement that those who excel in our institutions are few and far between. This can never change unless we measure the quality of our education on a comparative, continuous basis. For this it is necessary to have a single consolidated examination system. We need to have a Coordinating Council for all Madrassas which among other things must create a common curriculum and conduct a common examination. This must be done at the undergraduate level after which different Darul Ulooms can become centers for tertiary specialization in different disciplines. One can be the place to go for specialization in Fiqh, another in Hadith another in Tafsir and so on. That way we would also have a healthy intermixing of students rather than the present clique-like adherence to one or other of the Darul Ulooms without any interaction with anyone else.
- Change in attitude towards money: Become financially self-sufficient:
Ulama need to rethink their attitude to money and actively work to make their institutions financially self-sufficient by the creation of endowment trusts, financial investments that yield return or other such means. The present situation of financial dependency creates a lack of respect in society and poses a serious hindrance to all developmental work that may be envisaged. Transparency of dealing, financial discipline, planning and control are all essential to establish. We need to be able to demonstrate the efficacy and superiority of Islamic Banking over other ways of banking and how it develops society instead of destroying it.
However, in over 1400 years we don’t have a single viable Islamic financial model on a global scale. This is because our focus has never been on application. Instead our own religious institutions are dependent on charity for their existence. Islam did not come to make beggars out of us. We chose to become beggars instead of becoming philanthropists to the world. That is why we have no influence in society. After all who listens to a beggar? This also makes it difficult for us to criticize those who donate to our Madaaris. In some cases, such people are engaged in banking, cigarette manufacture and other Haraam business or engage in clear Israaf in their lives, yet we can’t say anything to them for fear that they will discontinue their donations. This further harms our own image in the eyes of others.
- Change in approach to society at large:
Ulama, Ja’amiaat, Madaaris must focus on social work, especially to eradicate poverty, illiteracy, superstition and ignorance. It is essential for Ulama to be visible in all situations of natural or man-made disasters, giving aid to all people who are affected irrespective of their religion. Ulama and their students can run on-going programs at the village level focused at adult literacy, social awareness, alcohol detoxification, women’s issues, marriage counseling and other such matters. For this, courses in Applied Psychology & Counseling, Law, Public Administration, Teacher’s Training, Montessori Education, Entrepreneurship Development, Rural Development, Agriculture & Animal Husbandry and other subjects can be taught or otherwise made available to Ja’amia students. This will not only give them a way of earning a decent living but will also impact society and demonstrate the value of Muslim institutions to the world. Ulama must learn to work with their hands and not consider that to be beneath their dignity. All kinds of skill courses are available, in most countries funded by government, which Darul Uloom students must take so that by the time they graduate, they will have a marketable skill and become financially independent. Then they can teach Islam with courage and integrity without fearing or trying to please anyone other than Allahﷻ.
- Change in approach to women
It is a peculiar situation where on the one hand we talk of Islam as being the first religion that actively worked for the emancipation of women and gave women legal, political and social rights in a society where even their human identity was denied. On the other hand, our (especially Ulama’s) attitude towards women is anything but collaborative and equal. We treat women with hostile suspicion and in most Muslim societies deny them the rights that Islam has given them. Local customs, tribal practices and blatant male domination and patriarchy characterize our attitude towards women. We make no effort to involve them in any serious discourse that has to do with any religious, social or political agenda. Yet we make sanctimonious speeches of how one pious woman can change the whole family. No nation can progress or prosper that refuses to allow more than half its population to participate in nation building. It is a choice that we need to make. The situation has come where if we don’t make the choice according to Islam our women will take the choice out of our hands.
- Learning to disagree without being disagreeable
It is a sad situation that as times have changed, we seem to have lost the ability to dispute with concern. Over and over again we see instances of Ulama disputing with each other over various matters, some serious, some trivial but doing this almost invariably in ways which divide the Ummah. Ulama take stances which are hard, use language which is harsh and are unbending and unwilling to change their opinions no matter what logic is presented. At the same time, we talk about the way in which our elders and teachers used to dispute, where as a result of the dispute, their hearts came closer and their understanding of the Deen was clearer. Today therefore it is an essential skill for us to learn; to disagree without being disagreeable. To learn to dispute on matters of principle and understanding but ensure that the hearts are always kept free of all rancor. It is essential to delink one’s ego from the argument so that any situation or interpretation can be discussed and dialogued in detail and in depth so that the best possible way of understanding it comes to light and all those involved can agree on this. In cases where an agreement is not possible, when disagreement follows the rules of keeping the hearts free from hatred and personal conflict, then people can agree to disagree yet remain friends.
In the interest of keeping the Ummah together, it is essential that we follow these rules of disputing so that as a result of the dispute the Ummah does not divide even further.
- Tazkiyatun Nafs (Purification of the Soul)
It is an accepted principle in agriculture that one must prepare the ground first before any seed can be planted and be expected to germinate, grow and produce fruit. Without proper preparation of the earth the seed will either not germinate at all or be deficient in its growth. Tazkiyya is the preparation of the heart to receive the knowledge of the Revelation. Without this preparation the knowledge will fall on cold stone and leave it unmoved. The fault lies not with the knowledge but with the lack of preparation. Allahﷻ made Tazkiyya a major role of Nabuwwat (Prophethood) when He said:
A’al Imraan 3: 164. Indeed Allâh conferred a great favor on the believers when He sent among them a Messenger from among themselves, reciting unto them His Verses (the Qur’ân), and purifying them (tazkiyyatun nafs), and instructing them (in) the Book (the Qur’ân) and Al Hikmah [the wisdom and the Sunnah], while before that they had been in manifest error.
It is a regrettable fact that in the course of years we seem to have lost the importance of Tazkiyya in our teaching system. We seem to concentrate purely on the external without any focus on the internal or hidden aspect of our worship and actions. There is almost no religious institution which takes care to graduate the students with the help of a trained Shaikh through a ‘course’ on Tazkiyya. The correction of the internal aspects of oneself, Baatini Islaah, is a very important aspect of learning that Rasoolullahﷺ and all those who came after him among the great teachers of Islam paid close attention to. Allahﷻ mentioned this internal aspect of worship in the Qur’an with specific reference to Salah where He said:
Al Mu’minoon 23: 1. Successful indeed are the believers.2. Those who offer their Salât (prayers) with all solemnity and full submissiveness.
Al Ma’oon 107: 4. So woe unto those performers of Salât 5. Who delay their Salât from their stated fixed times,6. Those who do good deeds only to be seen (by others).
This has specific reference to the intention which is an internal aspect of worship that is a condition of its acceptance with Allahﷻ. A lack of sincerity can nullify the best of deeds.
This is further confirmed by the famous hadith of Niyyah narrated by Sayyidina Omar Ibn Al Khattab (RA) which is usually the first hadith in most books where he reported Rasoolullahﷺ as saying: ‘The reward of deeds is based on their intention.’ Intention is an internal matter, not visible to the outsider but something that is so important that the entire deed depends on it for its validity before Allahﷻ.
Allahﷻ said about the internal aspects of reading and listening to the Qur’an:
Zumar 39:23. Allâh has sent down the best statement, a Book (this Qur’ân), its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allâh. That is the guidance of Allâh. He Guides there-with whom He pleases and whomever Allâh sends astray, for him there is no guide.
Anfaal 8: 2. The believers are only those who, when Allâh is mentioned, feel a fear in their hearts and when His Verses (this Qur’ân) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Rabb (Alone);
I wonder how many times in our Tahfeezul Qur’an class do we ask the student to reflect on what effect the recitation is having on his heart. After all, Allahﷻ described the effect it is supposed to have, so it is only logical and natural that we should reflect and examine if our hearts are also responding in this way or not. If they aren’t then we need to question the state of our hearts and take remedial action to bring them alive. Hardness of the heart is a sickness and must be cured. That is why we need to focus on Tazkiyya before we begin any teaching. Allah said about sins:
Al An’am 6:120. Leave (O mankind, all kinds of) sin, open and secret. Verily, those who commit sin will get due recompense for that which they used to commit.
Al An’am 6:151 And do not go (even) near acts of indecency, open or secret ( al-Fawahish ma zahara minha wa ma batan ).
Allahﷻ called following one’s desires, Shirk and said:
Al Furqan 25: 43. Have you (O Muhammad SAW) seen him who has taken as his ilâh (god) his own desire? Would you then be a Wakîl (a disposer of his affairs or a watcher) over him?
Allahﷻ said that the ones who are successful are the ones who purify themselves. He said:
Faatir 35: 18 …..And he who purifies himself (from all kinds of sins), then he purifies only for the benefit of his ownself.
Al A’ala 87:14. Indeed whosoever purifies himself shall achieve success,
It is clear from these Ayaat as well as many Ahadith and the Seerah of Rasoolullahﷺ that it is essential to pay close attention to Tazkiyatun Nafs if one is to benefit from religious knowledge. In my view it is because we teach Fiqh without attention to Tazkiyya that we produce arrogance and rigidity in the heart of the student. In the current scheme of things, working on one’s own internal issues is left to the student’s own devises. This must be changed forthwith. Without purification of the soul and without a focus on the hidden aspects of worship and conduct, religious education can never be complete. Just as the Salah is not complete with paying attention to its external aspects alone but one must work on developing concentration and dedication until one reaches a level of Ihsaan as described in Hadith Jibreel (AS), narrated by Sayyidina Omar Ibn Al Khattab (RA); no other aspect of Islam will be complete with the external alone.
As time passes not only are our Ulama getting disconnected with the world but more importantly with our own Ummah. Most ordinary Muslims can’t understand, connect or be influenced by our Ulama. This is a situation that must be changed as a matter of the highest priority.
Ulama who believe that they should be leading the Ummah need to ask how Madrassa education (what we teach and how we do it) prepares them to do so. What changes are necessary? Who will make those changes? What will help and what will hinder? What are the consequences of not changing? Time for passionate speeches is over. It is time to clear the smoke and look at the stark reality. Shooting the messenger will only accelerate our own demise. Those who don’t wish to change and those who follow them, will perish together. That is the harsh reality.
What we need is to sit down and face the reality and even more difficult, face ourselves and our attitudes. Believe me, that will be truly painful. But it is like accepting the pain of the surgery to the alternative of death.
When a caterpillar looks in the mirror it does not see a butterfly. Yet hidden in that form is the potential to take the epitome of sluggishness and transform it into the epitome of grace, lightness and flight. The only condition is that the very nature of the thing must change completely. Caterpillars have no choice in the matter. People and businesses do. And therein lies the trap. The trap to remain the way you are, eating leaves and grass, crawling from place to place and thereby miss the opportunity to eat nectar and fly from flower to flower at will. Why would someone choose to be a caterpillar over being a butterfly? Because the status quo is always more comfortable and after all, when the caterpillar looks in the mirror, it does not see a butterfly!!! Also caterpillars are friends with other caterpillars because butterflies don’t crawl. I hope you understand what I am alluding to.
Family businesses need a similar transformation if they seriously intend to become global players in the world market. A transformation that is intrinsic, primordial, intense and painful but which then opens the doors into a world that they did not even know, exists. A world of global influence, great wealth and power and the potential to leave behind a legacy that lives on long after the founders have gone the way of all life. The choice is ours. It is not an easy choice. It is not a quick fix transformation that will happen without serious effort. It is not a course of action that will not meet opposition from other caterpillars. However, as I said, the choice is ours to make.
One thing that I learnt in my practice is that in the East, the family business is more about family than about business. Consequently religion, culture, social norms, family connections, marriage alliances, tradition and manners play a very big role in how the business is run. None of these things may find mention in a conventional business school course but are prime movers for all decision making in the families that eventually hire the products of the business schools. That is why in family business consulting, knowledge of the culture and religion is essential to understand the way in which decisions are made and why they are made. It is only when the consultant is culturally sensitive and knowledgeable that s/he can suggest solutions which are likely to be accepted. I have seen too many cases of Western consultants suggesting good ideas, but which are not accepted because they don’t fit into the cultural/religious context of the family. I have seen families take decisions which were not the best for the business but which were more acceptable in the cultural context.
This is certainly true for Indian subcontinent and Middle Eastern cultures but may well have elements that apply to other cultures as well. I have focused on these two cultures as I have an ‘insider’s view’ of them and therefore the advantage of knowing extensively how these cultures work. That gives me the benefit of perspective from which I am able to conceptualize the processes involved and help family business owners see the changes that they need to make in order to transform. It enables me to empathize with the specific cultural challenges that they face, the emotional dilemmas, the complexity of multiple roles and multiple role players. It enables me to suggest solutions to them in syntax that makes sense to them and to show them ways of accomplishing the transformation in ways that protect their particular vulnerabilities. Having grown up in these cultures and having studied the languages and theology of the religions, I am also aware of the very different interpretation of time that Eastern cultures have, compared to the West. It is not that time does not have value or that there is no sense of urgency. It is just that time has a different meaning and urgency is interpreted in terms of many different factors that impact on the way business is done in these cultures.
Let me give you an example: One is about a family business in India which is a very large infrastructure corporation that builds highways, airports, bridges and such large projects. This family also has a sugar mill in their village, which they still run though almost always, it makes losses. When I was discussing some issues of the business with the founder, he mentioned this sugar mill. My instant reaction coming out of my own very Western training and business degree was, “Why on earth do you still have that sugar mill? It just doesn’t fit in with anything else in your portfolio and takes up a lot of your personal time and resources while the profits it makes are not worth taking about. Why don’t you just sell it?”
He is a very gentle man. Most unlike the popular profile of the billionaire industrialist that he is. He said to me softly, “Sir, those people depend on us, you see.”
I asked, “Which people?”
He said, “O! The people of our village and other villages in that area. They grow sugarcane and we are the only sugar mill in that whole area. If we close, they have nowhere to sell their produce. This business does not make us money, but it is their only source of livelihood. How can I sell it?”
“But the new buyer will run it and they will have their income,” I said; still thinking with my business consultant hat on.
He simply replied, “But the buyer will not be one of them, you see. I am one of them. They are mine. To the buyer it will be a business. For me this is a legacy. I have to honor it.” And that closed the case.
Family is family: There is always a difference between ‘insiders’ who are family members and ‘outsiders’ who are not related. Some of these differences may be overt as in rules applied differently. Some may be covert and under the surface but still clearly visible to everyone, as in forms of address, precedence, who can go to the Chairman’s home uninvited. In many families the business is treated as an extension of the family home and the same roles of elder and younger apply.
Employees are ‘servants’ and in India the word ‘Malik’ (Owner) is used to refer to the business head. The connotation is not limited to the legal issue of business ownership but is extended to the ‘Malik’ being viewed as the ‘Owner’ of everyone who works for him. Loyalty is therefore a very personal thing and is experienced as such. Someone who is not completely in sync with the ‘Malik’ has really no future in the business. Being in sync is often interpreted as being subservient. This means that any difference of opinion can mean a quick termination of career in the business. For family members this is even more complex because in many cases they have literally ‘nowhere to go’ if they leave the family fold.
Guaranteed employment: Every male (in some families daughters also enter the business) member enters the business as a matter of course, whether there is any need for him or not. So, many don’t even look elsewhere. Many don’t care if they do well at school or not as they are sure of a job. Such default entries later have trouble inspiring and leading executive staff who are career driven. Such staff compare the family leaders to business leaders that they may have experienced in multinational process driven businesses and if they don’t measure up positively, professionals have trouble being led by them. Some professionals play politics and decide not to rock the boat and accept the incompetent family member in order to keep their jobs. There is an overall lowering of standard of leadership in the business and profitability and growth suffers.
Guaranteed career progress and no door marked ‘Exit’:
Like employment, career progress is also guaranteed. After all the family rarely promotes an ‘outsider’ over the head of an ‘insider’. So, the family member will always get his promotion, even if it means that someone else does the work. I have seen many examples of this in the Middle East where the professional manager does the work while the family member is busy fulfilling decorative purposes. Needless to say, the same logic extends to family members leaving the organization. After all, just as you can’t steal from yourself, you also can’t leave yourself. So, no exits for any of the reasons that are guaranteed to send ‘outsiders’ into orbit. This encourages complacency. In some families the incompetent member is shifted to some other part of the business where he proceeds to spread his negative influence, only to be moved elsewhere when he has done sufficient damage. The power of the bad apple must never be underestimated.
Hardship is what hungry Indians have to undergo: When a Western child leaves his food the mother says, “Think of all the starving Indians. Don’t leave your food.” As if by his eating, the bellies of starving Indians would be filled. What I am alluding to is almost all 2nd and 3rd generation family members would never have seen financial hardship. They would never have known what it means to want something but not be able to afford it. For the 1st generation founder it is almost a matter of honor not to allow his family to ‘suffer’ what he may have suffered in the startup phase. The fact that this suffering, built character, resilience, energy, self-reliance and confidence is lost sight of. As a reaction to the hardship that he endured, the founder tries to give the ‘best’ to his children. It is in the definition of ‘best’ that the complexity lies. Usually ‘best’ means easiest, most comfortable, cushiest, most expensive, and most glamorous. This only encourages decadence, self-importance, false sense of security and a love of ease. For Generation 2 & 3 getting money to buy something is a simple matter of asking Daddy or if Daddy is reluctant then asking Mommy to facilitate the process which most mothers are only too happy to do. For many even that is not required because all that they really want is usually given to them on one occasion or other and for the rest there is oodles of pocket money.
The other side of the coin: The ‘Burden of the Family’
Who loses his seat? Who loses his head? Who loses his job? Who loses his home? Who gets paid first? Who takes the first salary cut?
In the case of family businesses, the other side of the coin is the other meaning of ‘Family is after all family’. These are the people to whom the place really belongs. So, they are the ones who in the end will be left holding the can if something goes wrong. Many founders hock everything including their wife’s jewelry, their homes and their reputations to raise funds. If the business fails, they stand to lose everything, while a professional who works in that company simply walks away to another job and talks about the last job as a ‘learning experience’. The potential of loss to the owner is far more personal. He is the one who will pay the price personally for the risk. No matter how dedicated the employee may be he is not personally liable. Similarly, if things get tough the founder is the first one to forego his salary and to take a salary cut while it is a matter of honor for him to ensure that his staff never has to do the same. Rare indeed is the staff member who volunteers to take a salary cut when the going gets tough. This is the single most critical factor that builds the ‘insider’ – ‘outsider’ mindset.
I have seen situations where a close friend who was with the founder at the start got an ‘insider’ status because of how he helped the latter in a tough situation even though he was not a family member. Some of these outsider-insiders become powerful beyond measure and wield authority even over younger family members. This becomes the cause of much heartache among the younger generation, but they can do little about it as long as the sponsor of the insider-outsider is alive. It is this sense of personal commitment to the business that truly distinguishes the owner from others.
Speed is the result of power: Owner versus Employee:
Play by the rules versus make new rules: Another factor in the discussion that we have been having is the power of the owner to decide things. Customers like to deal with owners because they can get decisions fast. The owner has the power to decide, to change rules to make new rules, and choose to do business in new ways. Most employees must follow policy guidelines and so are slowed down, and their hands are tied in some cases. Many owners are very wary of handing over authority to other family members, let alone employees and like to make all decisions themselves. Many take pride in micromanaging oblivious to the fact that this is the biggest barrier to the growth and development of the business. They are themselves involved in all kinds of minor decisions which leaves them little time or inclination to think about the long term or to work on expansion or diversification. In the end of course, everything adds up and the result is not beneficial, to say the least.
One of the interesting things about culture in family businesses is the extent to which the personal culture of the family becomes the culture of the business. For example in India, Africa and the Middle East (and in Indian and Middle Eastern family businesses elsewhere), the joint family culture continues to be the operative, dominant culture in most business families. In this culture hierarchies are rigidly defined, can’t possibly be superseded and are a matter of birth and end with death. The patriarch is the head of the family and remains the head until his death, no matter how old or feeble he may become. He is succeeded by the eldest surviving male member of the family, either his brother or son. And this continues. In this system if you are not fortunate enough to be born early then your turn at leadership will probably never come and there is nothing that you can do about it except to break away. And that is what often happens.
Naturally this does not happen overnight and over time a lot of resentment builds up at imposed authority that is sanctioned by society. Politics within the family also starts up with different people taking sides. Women play a very powerful behind the scenes role where they influence their men in one way or the other. Tradition and social rituals and customs add to the resentment. The family hierarchy dictates social standing and so the younger ones must kowtow to the elders in all public ceremonies and functions no matter how much they may dislike doing it. Boundaries of official and personal interaction are blurred. As one young man from a very prominent Indian business family said in a group once, “The Chairman to you, is Tauji (Uncle-the father’s elder brother) to me. I go home with him, you don’t. I have to touch his feet, you don’t.” What happens in the office becomes an extension of what happens in the home. Causes for resentment can be many and powerful. Loyalties are by blood relationships which sometimes get influenced by marriage. ‘Scion A’ marries the daughter of his uncle and then his ties with that part of the family become stronger. Not that he will be disloyal to his father but when it comes to competing with his brothers, he will have the additional force of the uncle’s side of the family behind him.
For an outsider (consultant) to even understand these dynamics it is almost obligatory to be an insider first. Meaning that you need to know the native language of the family and be from or have a deep understanding of the culture/religion that the family follows. The boundaries between religion and culture are also blurred and many things which actually have nothing to do with the religion but are really elements of the local culture, get the sanctity of religious rituals. And since they have been followed for centuries in cultures that have a high degree of connection with their roots, they have great influencing power. For a Western mind it is very difficult to understand how family history and tradition that is centuries old can have any relevance at all today. But in the East history is a living thing. It may not all be factual, but it is believed nevertheless and gives us a sense of identity and belonging which is highly valued and jealously guarded. Like all things there are two sides to this as well.
On the one hand Westerners are not weighed down by tradition but then they often don’t have a strong sense of identity with the large extended family group. Easterners however have a very strong sense of who they are and what they stand for; things which come very much in handy especially during stressful times. They have a strong connection with their roots and family bonds are very strong. ‘Family’ in these cultures is not merely confined to nuclear relationships but a vast extended network involving marriage alliances and children of what in the West would be several separate families. All are seen as part of the clan and each has its privileges and responsibilities in a rigidly stratified system. In societies where the state does not bear the burden of social security, the family ties are critical to survival. This is recognized and respected and where necessary, enforced. People are not always free to do whatever they want because what they choose to do can jeopardize the whole system and others may suffer the consequences. So, freedom is not experienced in the same way as it is in the West. Mutual responsibility is a big consideration in Eastern cultures. There is always someone to take care of you, but with this comes the burden of tradition and all its boundaries.
Honor is a big part of the equation and public opinion is a living thing that influences decisions strongly. For example, I have seen in several Muslim and Hindu business families (it is amazing how many traditions are similar) that as a mark of respect, the younger members of the family will not sit in the presence of the patriarch or any of his siblings, the uncles, unless invited to do so. Neither will they smoke or even speak or laugh loudly in their presence, even if the elders do, as a mark of deep respect for them. This behavior is expected, rewarded and its absence strongly objected to and even sanctioned when the young one refuses to give up his ‘waywardness’. The conditioning however is so strong that I have personally never seen any instance of anyone defying this tradition of ‘showing respect’ to elders.
The question of course is not about sitting or standing but the carry forward of this tradition of showing respect into the Board room. Which son, who will not even sit in the presence of his father, would or could speak against his father’s point of view, especially in the presence of others? In such a scenario what chance do you think an ‘outsider’ professional manager has of taking a stance opposed to the heavy weights in the family? Professional managers are also judged by the same yardstick, the degree to which they are seen as ‘loyal’. In these cultures, power is derived from your identity, from who you are. Not from what you have or have done. Achievement is important but is second to the position of birth. So, if an elder member is not performing on par in the business, he is almost never questioned, because of his social position. In many families a younger one is put as an understudy to him, but with the unspoken responsibility to take up the slack and see that the commercial results come. It is a very subtle system and for the most part worked well as long as the market remained the way it was, with the future being an extrapolation of the past. However today, when the future is nothing like the past, this system is showing a lot of strain, if not becoming completely out of place. Consequently the need to make the business process driven.
In one very large Indian business family it is the tradition that when the patriarch travels anywhere, one of the managers of the company that he is visiting is always in attendance, 24 x 7. While he is sleeping in the bedroom in the guest house, the manager (and must be a fairly senior one, not some pipsqueak) sits in the living room, watching TV with the volume turned down, right through the night. Every 8 hours the shift changes. Reason? ‘In case he calls.’ It is also the expected form that the head of the location meets the flight and formally ‘receives’ the visiting patriarch or uncles at the airport and sees them off, no matter what time the flight may come in or leave. His wife is expected to be in attendance likewise on the wife of the visitor if she accompanies her husband. This rule extends to the next generation also but with more junior members of the professional management taking the place of the location head.
That is why in that corporation it is an unwritten rule only to hire people from the same religious community, who may not be related to the family but because they follow the same socio-religious cultural customs, they understand them and will know what to do and will not resent the servile overtones. On the contrary for them, to be chosen to be in attendance is seen as a sign of high favor and an honor and is a source of perceived power for the individual. Closeness to the seat of power devolves power upon the individual. Many professionals have reported in survey after survey that one of the principal reasons they join family organizations is for the chance to be close to the source of power. In a large multi-national this may never happen. It was not a simple punishment when in the days of old someone was banished from the ‘Presence’. That was almost as good as getting a death sentence. Being banished from the presence of the seat of power meant that you no longer mattered. Not many survived that banishment.
In the Eastern tradition disagreement is often viewed as opposition and therefore by inference as disloyalty. Disloyalty in this system is a capital crime. Nothing is considered worse. And that is why those who are considered loyal are forgiven all other ‘sins’. Things like contribution to the business, demonstrated entrepreneurship, ability to inspire others and take them with you, are all way down on the list of priorities. The last one is also sometimes viewed with suspicion and the individual is seen as a potential threat, especially if he or she is unwise enough to rock the boat. This is one big reason why in most Indian and Middle Eastern family businesses succession is neither planned nor successors consciously developed. Capable successors are feared.
And since there is no legitimate way to succeed the only way is to break away or overthrow the older generation. Our histories are replete with instances of dynasties where rulers lost their seats by virtue of losing their heads, literally, at the hands of their own sons and brothers. There is much confusion in most business families about what to do with non-contributing family members. The only way of ‘taking care’ of family seems to be by keeping them in the business. However negative or incompetent people have a disastrous effect on the morale of others, especially when they are themselves seen as powerful by association with the family. I am not talking about someone who misappropriates funds or does something dishonest. I am talking about someone who is not competent in business and does not produce results. If that person had been a professional, he would have been sacked without question. But if he is a family member, he is usually shifted around from one role to another. All that is achieved is that his attitude spreads. The fact that the only reason he still has a job is because of his family’s name on the door, is not lost on anyone. That such a situation will in the long run destroy the whole business and consequently the whole family will suffer, is something that is conveniently ignored, most often because the family has no process to confront each other constructively. Consequently, family members have a different status in the business no matter what their designation may be and no matter what the official line on career progression may be. The fact remains that the family member has lifetime employment and his family is looked after, no matter whether he is productive or not. Once again social traditions outweigh good business processes with attendant consequences.
Transforming by chance or by choice?
It may seem as you read the above, that given the nature of issues with family businesses it is almost impossible for them to transform their intrinsic character and become process-driven. This is not so. It is eminently possible to transform, and I am going to show you the way to do it but let me say at the outset that it is not an easy job. It is essential to be mentally prepared for the difficulty so that you don’t quit. Some families make this transition because they have no choice since the growth is very rapid and there are not enough children to go around (RPG, Tata). So, professionals are taken in and processes are created. Others transform by choice (Murugappa). The choice is ours. It means basically changing the reasons for prominence, influence and control. It means fundamentally changing the way we think and, in many cases, going against traditions that have the weight of centuries of followership. But unless this is done the transition from person-led to process-driven will never happen and the organization will never be able to unlock its potential to become a market leader.
Facing the Fears
There are two major fears that founders have to deal with if they are to successfully induct key professionals and introduce a process-based approach.
- I will lose control of how things are run
- I will lose money because the non-family professional will not treat my money the way I do.
Let us see what needs to be done if you are to overcome these fears. To begin with I will not tell you that these fears are unrealistic. They are real and all founders have them. But if you are serious about transformation, then these fears must be dealt with and overcome. The way to do this is detailed below:
- I will lose control of how things are run
You will not ‘lose’ control, but you will consciously and deliberately ‘give up’ control to some extent and this is eminently desirable. This is because firstly this is the best way to develop successors and secondly because you need to free up your time to look at bigger issues. If you are involved in daily transactional matters, then the organization will suffer. When you hand over control to a professional, do remember that the incumbent has the education and experience to handle what you are giving him. You are not really taking any substantial risk because you are handing over to a capable person. Secondly you are always there to see what is going on and to help him to perform. While saying that let me pre-warn you that looking over his shoulder constantly or asking him to ‘check with you’ every time he moves, is not the way to do this. You as the founder must learn to trust others. If you are interested in the growth of your business and in attracting the best talent and in leaving a legacy that endures long after you, then you must learn to trust people.
Hire the best. Some founders hire incapable people because they come cheap, then when they fail, they try to tell themselves that delegation is not practical. The fault is not with delegation but with the way you chose the person to delegate to. So, hire the best, because the cost of hiring the best will be more than justified and offset by the quality of their output. Satisfy yourself that the person is capable of the responsibility and then leave him alone to perform. Mutually set goals, agree on measurement parameters and then set in a structured appraisal system. Reward handsomely and give him a stake in his own success. Clarify what kind of reporting you need for your own peace of mind. And THEN LEAVE HIM ALONE. This is very important. Professionals who have not worked with family businesses may take a bit of time getting used to this style, but those who are interested in the responsibility and in learning to work with family businesses will make the effort.
- I will lose money because the non-family professional will not treat my money the way I do.
Once again in this case it is a question of trusting that the professional will treat the company’s money with respect. There are two things to do in this case. One is to create a culture of openness and thrift which you reinforce by your own practice. Focus on cost effectiveness, not on cost cutting per se. Always ask and teach people to ask, “What is the return on this investment?” Collect data about cost effective management and give them visibility. Reward people for giving suggestions for cost effective ways of managing and put the suggestions into practice. When you create a culture that continuously focuses on how to make the operation more profitable, then people will not spend money unnecessarily.
The second method which must go hand in hand is effective financial control. Automate and use technology to track all expenses. Get comparative data to see what others are doing. But don’t create bureaucracy. That is the biggest danger in this step. Bureaucracy slows you down and makes you less responsive to the customer. Both are lethal dangers. Good financial controls backed by automation will help you to ensure that your money is not being lost and that it is being used in the best possible way. Once again, leave the professionals to do their work and keep track of their performance through your reporting systems.
In some cases, a third piece of advice has to be given. If you are so wary of delegating and handing over to a professional, then define which aspect of your business are you most worried about handing over to someone else and keep that to yourself. Hand over the rest. Then when some credibility builds, you can think of handing over that ‘critical’ piece as well. But delegation is an absolute MUST.
The key factor in the case of family businesses is not simply to turn around 180° but to do so while keeping the good parts of family traditions alive. Change must be brought about but with the least possible pain.
It must be remembered that in the end decisions are far more ‘personal’ than they are in a Western corporation. In short this means that ‘family will always be family’ still the business must be process-driven. That is why an in-depth knowledge and personal understanding of the social and religious traditions is such an important element of all family business consulting in the East. Family business tends to be more about family than about business. Decision making is not based purely on cost – benefit analysis. Many other factors play decisive roles. Keeping the family together while making any changes is by far the most important consideration of all.
Before I go into the details of that, let me state with all the emphasis at my command that if this transformation does not happen, the business will decline and eventually disappear, taking the family with it. Transforming the business is therefore also more for the sake of the family than for the business. It is in the interest of both to ensure that they give it their full support so that both the family and the business may prosper undiminished from one generation to the next.
‘The business and family love are two different, mutually exclusive things. When the two mix, both self-destruct.’
For more, please read my book: The Business of Family Business
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I started my career in Guyana, working as the Assistant Administrative Manager for GUYMINE’s Berbice Operations, in Kwakwani, in 1979. This was a little mining town in the middle of the Amazonian rain forest on the bank of the Berbice River. I spent five years there, living on my own, learning lessons of life about working across boundaries of race, culture and religion. With my love of the forest and wildlife, Guyana was heaven. But I knew that since all promotions at that time had a big political overtone, there was no way that I, a foreigner, would ever have a serious career in Guyana.
When I returned to India and joined the plantation industry, I was serious about making a career as a planter and about reaching the top of my company on the basis of merit and results. So, I put my heart and soul into the job. What helped also was that the surroundings were something that I loved. I started working in the Anamallai Hills, part of the Western Ghats as they tapered down all the way into the tip of the subcontinent. The area that contained the tea plantations was part of the bigger Indira Gandhi National Park. The park is home to an amazing variety of wildlife which thanks to the difficult terrain, plethora of leeches, and shortage of motorable roads is still safe from the depredations of ‘brave’ hunters in their Jeeps and searchlights. In the Anamallais if you want to hunt (it is illegal to shoot anything in the National Park, but there are those who are not bothered about what is legal and what is not) you must be prepared to walk in the forest, up and down some very steep hills, be bitten by leeches and have a very good chance at becoming history at the feet of an elephant.
However, if you are not interested in hunting and killing animals, you have all the same pleasures and risks without the benefit of some wild meat at the end of it. But that is how I was. I wanted to see and photograph animals, not kill them. I had hunted enough in my youth and had lost interest in killing things as my connection with nature strengthened. I was looking for an opportunity to just spend time in the environment that I loved. My job as an Assistant Manager in Sheikalmudi Estate, my first posting, gave me all that I could have wished for.
Sheikalmudi borders the Parambikulam forest. This extends from the shore of the Parambikulam Reservoir (created by damming the Parambikulam River) up the steep mountainside all the way to the top. Sheikalmudi is the crown on that mountain’s head, manicured tea planted after cutting the rain forest, more than a century ago by British colonial planters. Where the tea ends, starts the rain forest of the Western Ghats. Anamallais is the second rainiest place on the planet. In the early part of the century it used to get more than three hundred centimeters of rain annually and consequently it rained almost six months of the year. Even when I joined in 1983, we frequently saw spells of more than a week at a stretch, when it rained continuously day and night without any easing of the volume of water. I was horrified the first time I saw this. I was used to rain in Hyderabad, where we get about thirty centimeters annually. And to the rain in Guyana, where because of the Trade Winds which brought the rain, it rained on most days in the evenings for a little while and then cleared up.
Now here was rain and more rain and more rain. Walls of the bungalow would have mildew growing on them in damp patches. Small leaks would develop in the roof and their yield would be received in sundry pots and pans placed under them. This would create its own music. Little frogs would emerge from every crevice and would hop all around the house. In the night, they would find some resting place and add their voices to the night chorus of frogs and insects in the garden, that would rise and fall like an animal breathing. But sometimes the rain would be so heavy that all you could hear was the rain on the galvanized iron sheet roof. This sound would drown out every other sound. Within the first week of the beginning of the monsoon, all telephone lines would be down. Power supply would become extremely erratic. And more often than not, landslides would block roads. So being cut off from everyone for several days was a common phenomenon. When there came the occasional storm – every year we used to have at least two or three – all these problems would get magnified.
Lower Sheikalmudi Estate bungalow
Candle light dinners with a roaring fire in the fireplace were the fringe benefit of this weather. That and in my case, a lot of chess by the fire. The year I got married, 1985, there was a storm in which twelve-hundred trees fell on my estate alone, taking down with them all power and telephone lines. There were two major landslides and we were cut off from the world for a total of fifteen days. It rained almost continuously for this period and my poor wife had a wet introduction to the new life ahead of her. But typical for us both, we enjoyed this time, playing chess by the fireside. She started by not knowing chess at all and I taught her the game. By the end of our enforced seclusion she was beating me. Now take it as her learning ability or the quality of my game but being rained-in has its benefits.
I always look for challenges. Anything that comes easy does not excite me. My learning that it is the extraordinary goal that inspires extraordinary effort is very personal to me. In the plantation industry I was constantly focused on setting new records. And over the years I was able to do this in all aspects of tea and rubber planting. I set the record in yield per hectare, in work tasks in various cultivation activities, and in the price of the manufactured product.
1983-86 were boom years for tea in South India. Anything that was produced would sell. The biggest buyers were the Russians who bought on the rupee trade agreements between the governments of both countries. Anything that could be manufactured in South India was bought by the Russians. Naturally, quality went out the window. Some people, including myself, were able to see the writing on the wall and tried to get manufacturers to focus on quality and to get out of the commodity market and instead create brand. That, however, meant investing in brand building and hard work in maintaining quality standards. Since people were making money, nobody was interested in listening to anything that meant more work or investment. Eventually, of course, the inevitable happened. USSR collapsed and so did their buying trend and it almost took the South Indian tea industry down with it. Some companies shut down. Others were more fortunate. But the whole industry faced some really hard times.
But then vision is to be able to see that which doesn’t exist. Anticipation is the key which is not difficult to achieve if you do some scenario planning.
For more please read my book, “It’s my Life”
People sometimes look at the misery that surrounds us and ask, ‘Why doesn’t God do something about all the sick and dying and starving people?’ The answer is, ‘God did something already. He created you and gave you the means to feed at least one hungry person, pay for the education of one child, pay the hospital bill of one sick person and so on. If you can’t feed a hundred people, feed one. If you can’t build a school, pay the fee of one child to go to school. It is a common cop-out strategy to blame the external world, in this case God, for all the suffering we see around us. Those who are really serious about wanting to help, don’t blame, but ask themselves, ‘What can I do?’ That is what Islam teaches us. To do something. Not to simply complain. Problems need solutions, not complaints. Compassion is the best basis for a society.
In the life of every man and woman comes a time and a window opens when they have a unique opportunity to make an impact and influence others. To succeed we need to anticipate, prepare and act with courage when it opens
Living life is about making choices- the choice to be a ‘victim’ of circumstances or the choice to do something about circumstances and be their ‘master’. We are free to make this choice – to be a ‘victim’ or to be a ‘master’ – but the choices; each has a different payoff in terms of its consequences. Both stances are subject to the same givens of society, environment, organization etc. But have very different implications in terms of our development and happiness
It is one of the fallacies that people assume: that when we say we have freedom of choice; the choice is free of consequences. This is a myth and like all myths, it is a fantasy and a lie. We have freedom to choose but every choice has a price tag – every choice that we make is the same in this context. Each has a price tag. Foolish people make choices without first ascertaining the price tag and are then surprised, shocked, disappointed and so on, when the time comes to pay for the choice.
To return to our discussion, ‘victims’ are people who complain about adversity, think of excuses, blame others, lose hope and perish. ‘Victims’ can be individuals, groups, communities or nations. The ‘victim stance’ is the same – complain and blame. When ‘victims’ find themselves in difficulties, they look around for scapegoats; for someone to blame. They invent conspiracy theories. They like to live with a ‘siege’ mentality. They try to tell everyone that the only reason they are in the mess that they are in, is because everyone in the world is out to get them. They think that as long as there is someone to blame, they are faultless. They don’t stop to think that no matter who they blame, their problems still exist and that it is they and not whoever they blame, that is suffering.
‘Masters’ on the other hand are people who when faced with difficulty and adversity, first look at themselves to see how and why they came to be in that situation, own their responsibility and then look for solutions to resolve that situation. They have the courage to try new ways and so they win even if they fail. “Masters’ recognize that whatever happens to us is at least in part, if not wholly, a result of the choices that we made, consciously or unconsciously. The result of what we chose to do or chose not to do. Consequently, if we recognize that we created the situation, then it follows logically that we can also create its solution.
The characteristic of ‘Masters’ is that even when they may temporarily be in a ‘Victim’ situation, they quickly ask themselves the key question: ‘Okay so what can I do about this situation?’ This question is the key to taking a ‘Masterful’ stance in life. This is in itself, a tremendously empowering mindset which frees a person from the shackles of self-limiting barriers to his or her development. A ‘master’ never says, ‘I can’t’. She/he says, “I don’t know if I can!” – And in that, is a world of difference. The difference between the shepherd and his sheep.
The key question to ask therefore is, ‘In terms of the challenges that I face today, what do I need to do if I want to be a ‘Master’ and not a ‘Victim’? What is the investment that I need to make in order to succeed? Free fall and flight feel the same in the beginning. But it is the end which spells the difference between life and death. One lands safely. The other crashes and burns. Ignoring the law of aerodynamics does not change the law or its result.
Similarly, in life, in our race to succeed, we may well be tempted to ignore the laws of gain – that gain is directly proportional to contribution. We may be tempted to buy the line that what you can grab is yours to take, no matter the consequences to others. Just as the one in free fall may thumb his nose at the one who is flying, even claiming that he is traveling faster than the flyer – the reality is that his speed is aided by gravity which is rapidly pulling him towards his own destruction. It is not speed therefore which matters. It is the direction of flight and the way it ends.
Compassion, concern for others, a service focus, measuring contribution in the same way that we measure profit, willingness to do what it takes to deliver the best possible quality not because someone is watching but because we consider the quality of our output to be our signature and a reflection of our identity – all these are the real pathways to wealth, influence and prosperity. The critical difference is that prosperity that comes in these ways is sustainable, long lasting and spreads goodness all around.
Prosperity that is sought without regard to those who share the world with us, people, animals, environment; without regard to values, ethics and morals with the sole criterion being the amount of money that can be made is short-lived, has a high cost and spreads misery and suffering, including for the one who was chasing it.
We live in an intensely connected world and the sooner we realize that and start taking care of the connections, the better off we are likely to be. We have seen graphically the results of the alternative – blind pursuit of profit.
‘Growth for the sake of growth is the philosophy of the cancer cell.’ ~ Madhukar Shukla