Before God’s footstool to confess A poor soul knelt, and bowed his head; “I failed,” he cried. The Master said, “Thou didst thy best—that is success!”
It was December 1980. I was sitting on the veranda of my house in Guyana. It was about 9.00 pm, dark, balmy evening in the tropics. As usual on most days in this season, it had rained in the day and stopped. The air was heavy with moisture but the breeze, cool. Before me was the orange orchard of the Staff Hill, bounded on the far side by the forest. The rain-forest of Guyana. The evening had signed off to the night by the booming calls of the Howler monkeys who also announced the beginning of the new day. Scarlet Macaws flew to their roosts, talking to each other. I also heard the chatter of the Sakiwinki (Common Squirrel Monkey) families settling into their resting places. The forest was now relatively quiet, except for the singing of the Cicadas, whose song rose and fell in waves like those of the ocean. Sometimes they would fall totally silent, only to start again in the middle of my deep breath of relief, to remind me that the only way to live with Cicadas, as with some kinds of people was to get used to them. The forest is never totally silent because the forest is a living being. It has living beings in it, but it is itself a living unit which breathes, sings, groans and talks to those who know how to listen. The forest has its own language, which you need to learn, if you want to enjoy being in the forest. Otherwise the forest can be an alien, ominous, even threatening presence to those who don’t understand it.
I spent my whole life
from the school days, to this, in forests. Not that I lived inside them but I
lived near them and where I didn’t have forests near me, like now when I live
in a huge, concrete labyrinth called a city; I make the effort to go to the
forest at least once every quarter, simply to breathe. Otherwise I feel
suffocated and start dying slowly, inside. The forest rejuvenates me, gives me
new life, energizes me and enables me to go on for a while longer. So, that
night I simply sat on my veranda and was one with the forest.
But where does the poem
I began with, come into this story? You ask.
That night, I had finished a very long and protracted negotiation with the union, a marathon session over 72 hours, practically non-stop. But still at the end, we were waiting to see what the union would do. Accept or not. That is when I recalled this poem, which my very wise and dear friend and boss, Nick Adams had mentioned once. You will not be asked, ‘What happened?’ You will be asked, ‘What did you do?’ As someone said, ‘You don’t lose the race when you fall. You lose the race when you fail to rise.’ As long as you rise and keep running, you are in the race. But if you remain down, then you are out of the race. Who decides whether you rise or not?
We are brought up
wrong. In many more ways than one. Let me give you an example. Someone told me
a very tragic story about a highly successful Indian businessman in the US, who
one day, shot himself, his wife and two children, obviously not in that order.
When the case was analyzed, it turned out that he had fallen on hard times and
though he had property which he could sell to settle his debts, he would have
been reduced to penury and would have had to start all over again. He chose
instead to end it all and killed his whole family as well. Someone commented on
this story and said, “The problem is that he was taught how to deal with
success, not with failure. We must learn how to deal with failure.” That may
sound a bit like loser-talk; learn how to deal with failure? Think about it
while I tell you another story.
This is about Thomas Edison, the great inventor and founder of General Electric. The story goes that one night Edison’s famous laboratory caught fire. It was housed in a separate building and before anyone was alerted and could do anything, the whole building and everything inside was a huge conflagration. Edison’s son, Thomas Alva Jr. said, “I was very anxious about my Dad and rushed to see where he was. This was his entire life’s work going up in flames and I was afraid that he would perhaps do something drastic at this tragedy. When I found him, he was standing with his hands folded behind his back, watching the fire. He saw me and said, “Go call your Mom. She is not going to see such a magnificent fire in a hurry.” Thomas Alva says, “I couldn’t help myself but ask him, “But Dad, that is your entire life’s work!” Thomas Edison replied, “Tell me, how many people have the chance to have all their mistakes erased at once? Now go and call your Mother.”
I said that we are
brought up wrong because we are conditioned to seek outcomes and to not only
feel sad, glad, bad, mad based on them but to judge ourselves on the basis of results.
Now, don’t get me wrong. Especially those who know me and know how focused on
results I myself, am. I am not against focusing on results, but on focusing on
them to the exclusion of everything else. I submit that if you focus on the result
alone, that can be detrimental to the result itself and so it is a
What must I focus on,
if not on the result? You ask.
Focus on the process. Focus
on the way. Enjoy the effort. Monitor what you are doing and how you
are doing it. Put metrics on the effort and as I said, enjoy it. The reality of
life is that there are no final results. Every result is like a rest spot in a marathon.
You can stop for a bit, while the rules of the game get changed. Then you run
again. Not in the marathon; in life. The truth is that most of our life, we are
going to be engaged in the process. Most of our time, all our effort and resources
are going to be engaged on the way to get to our destination. If we don’t enjoy
that, then we are going to be very miserable. But if we enjoy the journey, then
we will live a very happy life. As for the destination, well, the right road will
get you there, but only if you keep walking. So, Johnny Walker, keep walking.
In Guyana I lived in a small mining town called Kwakwani, which clung to the bank of the Berbice River, with the ever-present forest threatening to engulf it in an unwary moment. We generated our own electricity using a generator that had a huge flywheel to take care of providing energy for the engine after it delivers the power stroke. Look it up if you are interested in the role of the flywheel in power generation. My point however is different. The flywheel, for those who have never seen one, is a huge wheel with spokes. The one in Kwakwani had a diameter of 30 feet and was made of cast iron. It was a massive piece of machinery. We never allowed the engine to stop but on the annual maintenance day, when the engine had to be stopped for a few hours, the sight of the restarting was very amazing and instructive. To get the flywheel to start turning, it took a huge effort because it was so heavy. After applying all the effort, it would turn just slightly. Sometimes it would simply settle back in place, a heartbreaking thing to see for those who had bust a gut to get it to move. But you never gave up because you knew one thing and that was, that once it started turning, it would go on turning literally forever. If those trying to get the flywheel to move, focus on results, they will lose heart, because for the longest while there are no results, despite all your effort. But if they focus on the process, see if they are pushing hard enough, do whatever it takes to keep pushing, then the result is inevitable and then all they need to do is to stand by and watch it happen.
My most inspirational
creatures in the wild are small birds. Birds which are so small that when they
perch on a blade of grass, it doesn’t bend with their weight. These birds,
their eggs and young, are prey and food for everything that eats meat. And they
can’t do anything to defend themselves or to protect their young. Yet they thrive.
How do they do that? They do it by focusing on the process.
Here is my conversation with one of them, who perched on a little twig right before me and my camera in Wilpattu National Park, Sri Lanka, with a neatly tied blade of grass in her beak. “How do you do it?” I asked.
“I am a bird. It is
my job to build a nest and raise young. I do that job to the best of my ability.
If in the process, my nest is destroyed, I simply start building again. If I build
the nest and lay eggs but before they can hatch a tree snake, a rat, a monitor
lizard or anything else finds my nest, then I escape and let the predator eat
the eggs. I can’t help it. I can’t protect them. But once the predator has left,
I build another nest and I lay some more eggs and I incubate them. It is
heartbreaking when predators find my nest with my young in it. Once again, I must
leave and watch my babies being eaten before my eyes. But then what do I do? I
build another nest. I lay some more eggs and I raise some more babies. That is
why in the end, I survive and my tribe increases.”
I ask you, ‘Have you
ever seen a depressed Bulbul?’ I haven’t. They have no time for depression. They
never give up. They know what they are supposed to do. They do it until they
succeed. No matter how many times they fail in the process. No matter how long
it takes. They keep at it until they succeed. And in the end, they always succeed.
What is it that enables some leaders to continue to be inspirational and not lose followers even when their decisions may not be to their follower’s liking? This is a very critical dilemma of leadership, of walking the tightrope between populist actions and doing what needs to be done and risk losing popularity. In today’s political environment of playing to the gallery, leaders are often held to ‘ransom’ by their followers who give or withdraw support because they don’t like what the leader’s decision. Or don’t understand his wisdom. In modern times, the example of Al Gore comes to mind, where Americans chose George Bush over him for President of America. One can fantasize about how the world would have been different if the author of ‘An Inconvenient Truth’, had become President. But that is water under the bridge.
So, what is it that sets a leader apart where even when he proposes to do what his followers either don’t understand or don’t like, they still support him and commit to his way and he doesn’t lose trust in their eyes?
The two finest examples of this in Islamic history are the Treaty of Hudaybiyya and the Wars of Riddah. Let us see the challenges that the leaders faced in each of them.
I won’t narrate the history of this very famous treaty as it is well known. I will list the challenges that Rasoolullahﷺ faced. They were perhaps the most severe challenges that any leader could have faced, especially one who was the Messenger of Allahﷻ and so the recipient of Wahi (Revelation). He took the people with him on Umrah, naturally with the intention of performing Umrah but thanks to a series of events which obviously he could not have anticipated, he was now in the process of signing a treaty that was so one-sided as to be humiliating for the Muslims. Two of the most difficult to accept clauses were:
1. They must return to Madina without making Umrah
2. If a Muslim left Islam and went over to the Quraysh of Makkah he/she would be given refuge and need not be returned to Madina. But if a non-Muslim accepted Islam and went from Makkah to Madina, he/she must be returned to Makkah and must not be given refuge.
To add to the difficulty, Abu Jandal bin Suhayl the brother of Abdullah ibn Suhayl and son of Suhayl Ibn Amr, the orator of Quraysh had accepted Islam and consequently had been imprisoned by his father, escaped and came to Hudaybiyya having heard that Rasoolullahﷺ was camped there. His father Suahyl ibn Amr was the representative of Quraysh, negotiating the treaty. The clauses of the treaty had been agreed upon but had not been written down yet. He demanded that his son should be handed over to him to be returned to Makkah in chains and Rasoolullahﷺ agreed. He advised Abu Jandal (R) to be patient when he complained that the Quraysh would punish him for accepting Islam. The Sahaba were horrified because what was happening was directly against the custom of giving refuge to a victim and in this case to a fellow Muslim. Yet Rasoolullahﷺ was honoring the clause of a treaty even though it had not yet been signed. He was honoring his word which had been given, the writing of which was merely detail. The Sahaba were very sad and angry.
Sad about not being able to enter Makkah and make Umrah and angry at what the Quraysh were demanding. Omar ibn Al Khattab (R) even went the extent of questioning Rasoolullahﷺ. Once again, I will not go into the details here as these are well known. However, I would like to say that his questioning was really the unconscious expression of the doubt in the minds of many others, if not most. It was a cry of anguish in the face of the apparently placid and submissive acceptance of injustice. Yet when all was said and done, the Sahaba stood behind Rasoolullahﷺ solidly and followed him and did as he instructed them to do. And that is the bottom-line and the question that I raise here, ‘What was it about Rasoolullahﷺ that inspired them to follow him, even when his decision was not to their liking?’
To better understand the challenge from the perspective of the followers (Sahaba) let me list some of the obvious doubts that this entire incident raises. I am not saying that the Sahaba had these doubts. Allahﷻ knows what was in their minds and hearts and that is not the subject of our discussion here. This is an objective analysis of one of the most severe tests of leadership in history which is important for us to understand. I call this the ‘final exam’, which qualified the Sahaba in the sight of Allahﷻ to lead the world and Heﷻ opened for them not only the doors of Makkah but the whole of their world. Hudaybiyya was the toughest exam because it was not a test of bravery or physical prowess, but a test of faith and trust. The Sahaba passed it with flying colors.
The doubts that the incident raises are:
1. They believed in Muhammadﷺ as the Messenger of Allahﷻ who received Revelation (Wahi). They believed that one of the forms in which Wahi was received was in a dream. Rasoolullahﷺ had seen in his dream that he was making Umrah with his companions and so, had invited them to join him to travel to Makkah to make Umrah. However, now he was agreeing not to make Umrah that year and was going to return to Madina with them without fulfilling the intention of performing Umrah.
2. They had been taught and believed that Islam was the truth. They had been taught and believed that standing up for the truth and fighting against falsehood was a sacred trust and duty. Yet here they were apparently giving in to blatant injustice.
3. They now faced the prospect of returning to Madina to the taunts of the Munafiqeen who would no doubt cast aspersions on the prophethood and veracity of Rasoolullahﷺ.
4. For Rasoolullahﷺ himself were the questions, ‘If Allahﷻ wanted him to make Umrah, why did this barrier come about? Why did Allahﷻ not open the door for him to make Umrah after directing him to do so in his dream? Why was Allahﷻ wanting him to sign such a humiliating treaty with his enemies? What ‘face’ would he have with his followers who believed in his Messengership? What about his personal credibility as the Messenger of Allahﷻ?’
Truly Hudaybiyya was a test, difficult beyond belief. That is why I call it the ‘final’ exam of the Sahaba.
Wars of Riddah
Before we discuss the reasons for the Sahaba remaining steadfast in their support for Rasoolullahﷺ let me mention another similar incident in early Muslim history which was a landmark for the future of Islam. This was the refusal of many tribes to pay Zakat, after the death of Rasoolullahﷺ. They refused on the grounds that they used to pay it to Rasoolullahﷺ who was no longer present and so Zakat was not due any longer. Abu Bakr Siddique (R) the Khalifa reminded them that Zakat was not a personal payment to Rasoolullahﷺ but was a Rukn (Pillar) of Islam about which Rasoolullahﷺ had declared that anyone who separated Salah from Zakat had left Islam. It was on this basis that Rasoolullahﷺ had refused to accept the Islam of the Banu Thaqeef of At-Ta’aif when they came to him and offered to accept Islam on condition that they be made exempt from paying Zakat. Rasoolullahﷺ refused and declared that both Salah and Zakat were Pillars of Islam and equal in importance and that leaving of either would be tantamount to leaving Islam. On this basis, Abu Bakr Siddique (R) declared war on those tribes who refused to pay Zakat.
The Sahaba were very perturbed about this as it appeared that the Khalifa Abu Bakr Siddique (R) was planning to make war on Muslims. Omar ibn Al Khattab (R) asked Abu Bakr (R) how he could consider going to war against Muslims. Abu Bakr (R) said to him, ‘What has happened to you Omar, that you were very tough when you were not a Muslim but have become soft after entering Islam?’ He then reminded him about the ruling of Rasoolullahﷺ about separating Zakat from the rest of Islam and said, ‘Even if they refuse to give a single rope of a camel which is due, I will fight them.’ And that is what he did. In retrospect, it was this single unshakable stance of Abu Bakr Siddique (R) which preserved the integrity of Islam after Rasoolullahﷺ passed away. If he had not taken this firm stand, Islam would perhaps have disintegrated with people deciding to follow whatever suited them. But ask, ‘What is it that made the Sahaba support him even when they disagreed with his decision?’
In the case of Rasoolullahﷺ at Hudaybiyya, one could say that his position as being the Messenger of Allahﷻ was sacrosanct and when you believed that he was receiving Revelation, it was perhaps easier to follow without question. However, Abu Bakr (R) was not receiving Revelation. He was one among them, albeit first among equals, but an equal. Yet they obeyed him even though some or many didn’t agree with his decision, initially. Not only did they obey him, but they put their own lives on the line and enrolled in the conscript army which was the army of the time. Nobody stayed back. Nobody said, ‘I don’t agree and so I am not going to risk my life by joining the army.’ What made them do that?
I believe there were two major factors that operated in both these incidents; i.e. Hudaybiyya and the Wars of Riddah.
1. Trust: An unshakable faith beyond question in the personal credibility of the leader. This faith was based on the character of the leader which his followers had seen throughout his life and which inspired total trust and respect in their hearts. So, while they may have disagreed with the leader in a matter, his personal credibility, his intention that he wished the best for them, his objectivity, truthfulness, commitment to the goal (Islam), impartiality, lack of selfishness, sincerity, desire only to please Allahﷻ were never in question.
2. Respect: The belief that the leader was more knowledgeable, committed and sincere than any one of them. That he understands a situation better than the follower. That his track record shows that even in the past he had been right, when he differed with his followers.
As you can see, these two factors are dynamically linked. One supports the other. And both arise out of one’s conduct. When you live by your principles, you don’t have to keep talking about them. People see them in your life and emulate them in their own. The converse is equally true which we tragically see in our modern-day leadership. Leaders who don’t walk their talk may be obeyed out of fear but are never respected and loved. There is no way that a leader can divorce his personal conduct from his stated principles and expect followers to respect and follow his lead.
Personal credibility which translates to high respect. People trust those they respect. And they don’t trust those who lose respect in their estimation. A leader’s life is public. Every statement, whether made in seriousness or jest, is public. Every action, private or public, personal or involving others, is public. And they all contribute to the overall picture of the leader that people hold in their minds. Image and personal credibility of the leader is built on his walking the talk. People listen with their eyes and don’t care what you say until they see what you do. This is the Brand of the leader. They care less about what is being said, than about who is saying it. ‘How’ also matters, but only after ‘Who’. If people don’t respect the individual, what he/she says doesn’t matter. First the who, then the how and then the what. Seems strange but that is human psychology for you. People must first trust a leader. Then they listen to how he puts across his proposal. Then they think about what he is asking them to do. If the first two, especially the first one (high personal credibility), is strong, people will even go to extraordinary lengths to follow their leaders.
In times of stress, success of the leader depends on the ability of followers to recall and remember the brand. And still obey and follow the leader and commit themselves even when they don’t fully understand why they should commit. And even when they may not agree with some of what the leader is doing. Please note that what I am referring to is not what happens after the leader has explained what he is doing and why he wants their support. I am talking about a time when the leader may not have the time, opportunity or may for reasons of confidentiality, decide on a course of action without consulting his team. Will the team still follow him and commit fully to him and his course or will they hold back, rebel and not support? That is the meaning of faith in the leadership. Like all good things, maybe easier said than done, but like flying, if you want to fly, you must be aerodynamic. There is no alternative.
On October 20, 2010, I was 55. I released a book on that day called: 20-10-2010-55 which was 55 life lessons that I learnt in my life. I have decided to share those with you (those who read the book please forgive me) and so you will get one every day until we finish them all.
Those who feel motivated to read the book itself can get it from Amazon. Those who would like to know more about me and my life should read, “It’s my Life”, which is also on Amazon (India, US & Canada). My life is worth $7 (INR 200). I am most grateful that Allahﷻgave me the life that He gave me for $7. Ajeeb!
I turned fifty-five on October, 20, 2010. That’s the title of this book and blog; 20.10.2010-55. On that day, I reflected on the lessons that I had learnt in an unusually rich, active, exciting life lived in India, Guyana, America, Saudi Arabia, and in travels in other parts of the world. I wrote this book as a tribute of thanks to all those who added value to me, taught me formally and informally, and invested in my learning. During my childhood and teens in India through the 60’s and 70’s, I spent all my vacations walking in the jungles of the Aravallies, living with my dear friend Uncle Rama. Imagine the excitement of a fifteen-year-old with a .22 rifle or a twelve-bore shotgun, walking with one Gond companion, Shivayya, all over the jungle bordering the Kadam River.
At times Shivayya and I would walk in the night to witness a Sambar mud bath and sit behind a tree, quietly watching majestic Sambar stags roll in mud and then stand up to shake off the excess; coated in an armor of mud which, when dry, protects them from biting insects. Sometimes we would hear the call of the tiger as it set out for work. I learnt to read tracks which tell the story of all those who passed that way. I learnt the meaning of smells which tell their own stories and can mean the difference between life and death. But the biggest lesson I learnt was to take life seriously while having fun and to extract every drop of learning.
In the late 70’s and early 80’s, I spent five years in the Amazonian rain forests of Guyana bordering the Rio Berbice. I went there when I was nineteen and lived alone in Kwakwani. During weekends, my friend Peter Ramsingh and I would take our boat on a trip fifty to sixty miles upriver and camp on the bank or on a sandbank. It was our code of honor to not take any food on these trips and live off the land from our hunting and fishing. As an emergency fall back, we would take some raw chicken guts in a plastic bag. If we didn’t manage to catch any Lukanani or to shoot any Agouti or Canje Pheasant, we would trawl the chicken guts in the Berbice and sure enough, we would get a bite – Piranha. Great eating as long as you know how to keep clear of the teeth and retrieve your hook. I would see alligator eyes shining like diamonds sprinkled on the dark waters during our night patrols to check our fishing nets. During one trip, Peter and I accidentally caught a twenty-two-foot Anaconda in our fishing net. It was so heavy that both of us couldn’t lift him clear off the ground. I met people who live thirty to forty miles up the Berbice River in houses on stilts, in small forest clearings where they grow a few vegetables, hunt and fish for their meat, and don’t come to ‘town’ for months at a time; no water except the river, no light except the sun. Sometimes it is a single family of Amerindians. Sometimes it is a couple of families who live by one another. Their children play in the forest and swim naked in the river, yet I never heard of a case of Piranha bite; never figured out that one as the river is infested with Piranha and they love to bite. These families always grow the best honey which they would sell to people like me who turned up on their doorstep, or take to town and exchange for a couple of bottles of country liquor – deadly stuff in more ways than one.
I received news in May, 2011 that my dearest friend, mentor, and boss from Kwakwani, Nick Adams, entered into Islam along with his wife and sister-in-law.
I spent ten years in the 80’s and 90’s in the rain forests of the Western Ghats in Anamallais, India and further south, planting tea, coffee, cardamom, and rubber. I spent many hours tramping up and down hills and valleys, sometimes at a height of eight to nine thousand feet on the famous Grass Hills; at other times, wending my way in sweltering heat through the thick forest on the Ghats where the sun almost never reaches the earth. One day, I escaped an angry, charging bull elephant by what could only be a miraculous divine intervention. All my tea garden workers believed that I was divinely blessed from this day on; a belief that I did nothing to dispel – who would object to being divinely blessed? On another instance, I walked up to a Red Dhole kill – they moved away and sat in a circle watching me, while I ensured that the Sambar hind that they had brought down was dead. On a forest road in the Anamallais, I once had a face-off with a huge Gaur bull who eventually decided he didn’t hate me enough to eliminate me and moved away, allowing me to move on, on my Royal Enfield motorcycle. My greatest joy was to camp on a huge rock outcrop called Manja Parai in Lower Sheikalmudi Estate where I was the big boss, sitting on a platform in a tree to watch elephants come to drink in a nearby stream. When the elephants left, the Gaur would come. Finally, when everyone had gone their way, my companion Raman and I would descend and light a fire against the bitter cold, smoke a couple of beedis, and drink hot, sweet tea and wait for the sun to rise. Gradually, the sky would lighten; the orange glow would show and then the majestic ball of fire would come up over the edge of the horizon, greeting us across an expanse of forest and tea gardens. What is the value of such a sight?
I never was good at math.
Lest you think, all play and no work – I went to one of the best schools in Hyderabad, India, where I was born and spent my childhood – The Hyderabad Public School. I believe that school is the most important institution in building character and preparing the child for manhood. No university or institution of higher learning can do for character building what a good school can do. I went to one of the best, not only because of the infrastructure, which was world class, but also because of the wonderful people who taught me. Simultaneously, I acquired a formal Islamic education (twelve years) with both book learning as well as Tarbiyya, which I continued over the years. I learnt that it is always possible to do more than conventional wisdom would have you believe if you push yourself. I also learnt that pushing yourself is great fun. In school I was passionate about horse riding; I excelled in dressage and also played polo. After completing school, I went to college and graduated with degrees in History, Political Science, and Urdu literature. I also have a post-graduation in Management from the Indian Institute of Management Ahmedabad (IIMA) and a further qualification in Applied Behavioral Science.
I specialize today in Leadership Development and Family Business consulting and have written several books on these and other subjects. I have retained my interest in the wild places and those who live there. This has developed into a passion for photography and so over the past several years, I have spent many very happy hours every year in Kruger and Hluhluwi National Parks in South Africa and in other forests of the world.
Over the course of fifty-five years, of which thirty-eight have been working years, I have met thousands of people across races, nationalities, colors, political landscapes, genders, sizes, and shapes – ranging from business and political leaders walking the corridors of power (in 2008 I met the King of Saudi Arabia, His Majesty King Abdullah bin Abdul Aziz ibn Saud at a banquet in his palace in Mina; the Prime Minister of Guyana, His Excellency Mr. Samuel Hinds is a personal friend of thirty-five years standing), to religious scholars (Muslim, Christian, and Hindu), union leaders, anxious parents of children who have become strangers to them, heads of family business – billionaires who would give half their kingdom for peace of mind and real happiness, poor farmers and hunter gatherer tribesmen and women who have little, but are ever happy to share it with you. They have problems like the rest of us, maybe even more, but you don’t see that on their face or hear it in their voice.
I met tribal leaders in their villages, one of them comprised of four huts in the rain forest in the Western Ghats in India and broke bread with them and to their utter astonishment, played with their children. I drank milk straight from the udder of a buffalo and honey straight from the hive, with the blessings of the owners. I swam in forest rivers that have no names, rode horseback on the South American pampa and the English Moors and fished for Piranha and Arapaima in Rio Berbice. I have driven cars, SUVs before the term was invented (we called all of them ‘Jeep’), Caterpillar dump trucks, bull dozers, and boats. I rode a buffalo into a lake until it decided to dive and I floated away. Mercifully, I grabbed her tail and she towed me back to shore. I met teachers, parents, and students in South Africa, Malaysia, India, Guyana, U.K, and America and wondered at our similarities which far overshadow our differences. I have spoken to audiences ranging from a few people in a room to nine-thousand people in the great masjid of the International Islamic University in Malaysia and marveled at how easy it is to connect to people across every imaginable boundary. I was one of three million in Haj on more than one occasion and if I had a dollar for every smile I got from a stranger, I would be a rich man. I feel I am a rich man anyway because of all the experiences that life has afforded me. I have been in life threatening situations more than once, facing direct personal danger sometimes from both, two legged and four legged creatures, but I am still here. I studied many religions and philosophies and then came to Islam with my eyes wide open. Though I was born in a Muslim home, my Islam is by choice, not chance. Having seen the opposite spectrums of the economic scale – the rich living responsibly or irresponsibly, the poor living with self-respect and dignity or justifying all sorts of bad actions by reference to poverty – I have developed a strong sense of justice and compassion. I believe the two must go hand in hand. I also learned what I consider to be the two most important lessons in my life, after sharing which I will end this introduction.
The first relates to the fact that essentially we are all in control of our lives and selves and no matter how powerful or powerless we may believe we are, there is always something that we can do to make a difference.
‘I will not allow what is not in my control, to prevent me from doing what is in my control.’
The second relates to the fact that everything we do counts and defines us as human beings and becomes our legacy to the world. I ask for the courage to do what is in my control, fearing nobody but my Creator to Whom is my return.
‘All that we chose to do or chose not to do, defines brand value and character.’
One of the things that I have been very fond of, is trekking, especially climbing mountains. I have done a good bit of that in the Western Ghats in Southern India, climbing on one occasion through thick forest straight up the side of the mountain, 4500 feet. I went up to Singampatti from Kanyakumari. 4500 feet may not sound like much in itself, but put it on an almost vertical hillside, no clear pathway, the opportunity to descend without brakes at any time, thorn-bush, razor grass, hot, humid weather, nettles, cicadas buzzing in the heat…….all ad infinitum……and you have an entirely different perspective.
However one thing that I always looked forward to was to cross the half way, no return mark. At that point, you have not achieved the goal, you are exhausted, sweaty, irritated with yourself for having started this stupid enterprise and no way to go back, because it is even more difficult to descend a steep path than it is to ascend it. Yet when you sit for a while and take a drink of the by now tepid water that you are carrying, your second wind kicks in. Then you start up the hillside once again, looking forward to scaling the last height in due course. And then comes the moment … not too soon…but after some more hours of effort, but by now the altitude has cooled the heat, the forest is getting less thick and anticipation of success gives you the energy that you need.
Finally you reach the top. And what do you see? You see the land spread out before you as far as the eye can see. You see the glint of the ocean on the horizon. You see blue lakes and irrigation tanks, punctuating the patchwork quilt of innumerable shades of green, each a neat square that grows rice. You see the serpent eagle and his mate floating effortlessly on motionless out-spread wings riding the thermals. You can’t see the minute adjustment of their pinion feathers which guide their direction.
And on one occasion, as I stood watching all this, I looked up at the hillside behind me and I saw a leopard sitting on his haunches and watching me. We looked at each other for a while and then he decided I looked decidedly unappetizing and turned up his nose and walked away. I agreed with him and walked the 14 kilometers to habitation in the tea gardens which straddle this tail end of the Western Ghat mountain range with Madurai on one side and KanyaKumari on the other.
Why am I telling you this story?
I am telling you this story because as we work towards a great goal you will begin to become restless, irritated and impatient and inclined to take shortcuts and cut corners – all for the excellent reason that you want to see the project up and started as soon as possible. But in this urgency, there will be the tendency to accept compromises. I am writing this to warn you of the biggest danger to success. The C word. Compromise. For to compromise is to die a death without honor.
Those who have the courage to work for a great goal understand that ‘possible’ and ‘impossible’ are terms that define your own standpoint – how you see yourself – they point to who you are – not to the goal at all. Soaring at 30,000 feet is possible for an eagle or for a man with a flying machine. It is not possible or impossible in itself. All it needs is for you to ask, ‘How can I do it?’ Not, ‘Can it be done?’
Differentiation creates brand. Brand creates identity. Identity creates influence. Influence creates followers and loyalty and the opportunity to change society. Without differentiation you are a grain of rice in a sack.
Excellence is an expression of self-respect. So is mediocrity. We strive for excellence not because someone is watching or because we are playing to the gallery but because excellence is about us – how we see ourselves, what we think of ourselves, how we choose to define ourselves.
We define ourselves and the world accepts that definition and treats us accordingly. So think before you define yourself.
Excellence requires sustained heroic effort – often in the face of great discouragement. So only those excel, who revel in the effort. The adrenalin drives them. Paradoxically they are goal focused but take pleasure from the difficulty of reaching that goal. For them the journey is the destination; because the excitement is only in the chase and ends with the catch. Mount Everest is a worthy goal to strive for because its dimensions are measured in height. The same distance on level ground wouldn’t be worth talking about. It is the difficulty which adds value to the goal.
If you think success is difficult, try failure. To accept mediocrity is to accept failure at the start. Mediocrity ensures that your failure is permanent. That drug is called ‘compromise.’ I know that there are more mediocre people in the world than those who achieve excellence. But ask yourself who you would rather be – who would you like to emulate? Who do you choose as your role model? That is why Tipu Sultan said, ‘One day in the life of a tiger is worth more than a hundred years in the life of a jackal.’ Ask yourself which life you would like to live – for in the end, both die.
Compromise is to attitude what cancer is to the body. The body doesn’t fight cancer but accepts it because it doesn’t recognize the threat. It accepts cancer cells until they kill it. Only those who hate mediocrity can excel. Not dislike, not are irritated by it, not anything mild – but those who pathologically hate mediocrity. Those who can’t stomach it at any cost. Those who are repelled by it, find it disgusting, abhorrent and hateful and do anything to get out of it. Compromise, like cancer, destroys from within. But unlike cancer it is infectious.
Excellence takes effort. Few make it. Failure is painful. Nobody likes it. Mediocrity is a narcotic which makes destruction seem acceptable. So people settle for less than what they can be. They get distracted by others and their mediocre efforts – they make excuses as if they can change reality – they imagine that if they can find others who will agree with them, their mediocrity will be acceptable. It will be – to other mediocre people. But to those focused on excellence, who look not at others but at their own potential and beyond it, mediocrity is despicable, no matter what guise it comes in. And to tell you the truth, the mediocre ones also recognize this in the dead of the night, when they are alone with themselves, that their efforts don’t even begin to approach the boundaries of what could have been if only they had not compromised. Failure is not the enemy of excellence. Mediocrity is. Failure is painful and drives effort. Nobody willingly fails or remains in failure. But mediocrity is anesthetized failure. It is fatal because the victim does nothing to counter it because he can’t feel the pain.
I remind myself about a basic principle that I have always followed in my own life – It is better to fail trying to achieve an extraordinary goal, than to settle for a compromise. Why Extraordinary? Because good enough, never is.
The important thing for us to remember is never to compromise. No matter how frustrating it seems. As I always say, when weighing things in a balance, it is only the last few grains which tip the balance. Until then you don’t see any difference. And that is why in my view there are two fundamental laws:
That the balance will not tip until the last few grains fall it.
That the last few grains will always tip the balance.
Both laws are equally true.
Remember that if we compromise for anything less than what we dreamed of, then in the evening of our days we too will be forced to look back on our lives and say, “If only we had not sold our dream so cheaply!!”
We are all witness to what is happening in Palestine – deplorable, despicable and completely avoidable if only some good sense could prevail on all sides. Naturally we, the common people, Muslim or not, are anguished, perplexed and confused about why there is so much apathy and even active complicity with the aggressors and such a lack of sympathy for the oppressed among those that have power. People are even asking, ‘Why doesn’t AllahY do something?’
When I was asked this question, I answered, ‘He did.’
‘What did He do?’
‘He made you,’ I replied.
And that in one line is the reason. The day we understand this – at an individual and collective level, all oppression will evaporate and nobody will be able to oppress anyone else. The buck indeed stops with each one of us personally. AllahYdid something – He made you. He made me.
Before I try to analyze the Palestine story – a word about AllahY’s creation of this world in which we live.
AllahYcreated this world and created systems for it to function. For example He said:
Sajda 32: 5.He arranges (every) affair from the heavens to the earth, then it (affair) will go up to Him, in one Day, the space whereof is a thousand years of your reckoning (our time/space dimension). 6.That is He, the All-Knower of the unseen and the seen, the All-Mighty, the Most Merciful. 7.Who made everything He has created good, and He began the creation of man from clay. 8.Then He made his offspring from semen of worthless water (seminal fluid).
AllahYmentioned here some of the laws of functioning of creation that He created. We know these as the laws of physics, aerodynamics, gravity, displacement and so on. The key thing to remember is that if you want to float a ship you have to construct something that conforms to the law of displacement. If you do that, you will be able to float ten thousand tons of steel. Without that a paper boat will sink. Similarly if you want to fly a plane you have to construct something that conforms to the laws of aerodynamics and flight. If you do that you can fly a thousand tons of steel. If not, your paper plane won’t take off. Finally is you want to leap out of a plane at twenty thousand feet and land safely on earth, you have to take into account the law of gravity and work to counter it. Otherwise you will become its victim and have a grave experience when you meet Mother Earth traveling at 32 ft/sec/sec.
Similarly AllahYmade laws of success and failure in this life. These are as foolproof and as incontrovertible as the laws of physics and so on that I mentioned above. These laws must also be learned and taken into account if you want to succeed. For example AllahYsaid about being influential, victorious, powerful leaders;
Anfal 8: 46.And obey Allah and His Messenger, and do not dispute (with one another) lest you lose courage and your strength depart, and be patient. Surely, Allah is with those who areAs-Sabireen(those with staying power).
So also in the case of the law of power and influence. Our history both ancient and present is replete with examples of both personally pious people and people with good strategies but disconnected with AllahY who both failed to create and sustain vibrant nations.
As you can see from this – influence, strength and power depends on two things which are inter-related and entwined – obedience to AllahY and His Messengerr and unity between ourselves. Either one is not sufficient in itself. Just as the law of flight is a combination of two things – wing design and takeoff speed. That is why the best designed aircraft will not take off until it reaches takeoff speed and a Ferrari will never fly. You need enough horsepower and correct wing design.
Rasoolullahr exemplified this in Madina where he created the Muslim Ummah – a Brotherhood of Faith. A term that is replete with meaning. It is a brotherhood. Not merely a collaboration, cooperation, agreement, alliance or even friendship; but a brotherhood – with all the implications of concern, compassion, sense of responsibility, shared honor, and giving up your entitlement for the benefit of the brother, seeing one’s own success in the success of the brother and doing whatever it takes to enable the brother to succeed. And that brotherhood is based not on racial, tribal or even family relations but on faith – on obedience to AllahY and His Messengerr. That in essence is the meaning of this Ayah in practice. And as they say, the rest is history.
Islam spread from Madina, not Makkah. It did not spread from the Ka’aba but from the birth of the Ummah. The Muslims understood this so well that when they had to date their calendar, they used the birth of the Ummah, not the birth even of Rasoolullahr as the starting point to begin counting. It was as if to say that time began when the meaning of this Ayah was fulfilled. History is witness that as long as they stuck to the principles of success that AllahY laid out in this Ayah they succeeded. When they broke the pact, they failed.
One big lesson therefore to learn from this is that AllahY does – but He does in His own way – not as we would like Him to do. Ideally we would like AllahY to descend to earth and sort out our problems for us. It is this need that gave rise to the many Avatar ideologies that exist which depict people who took charge of their lives and changed their own destinies and the destiny of their people by following the laws of AllahY, as human embodiments of god, who came to earth to take care of earthlings. God doesn’t come to earth to take care of earthlings because He taught earthlings how to take care of themselves and sent instruction manuals and teachers to teach them by demonstrating the method personally. What therefore can you say to those who despite all this, still insist on breaking the law and complain when they come to grief?
If someone jumps out of a plane at twenty thousand feet and refuses to pull his rip cord to open his parachute but spends all the time he has in Dhikr begging AllahY to save him from death – what do you think will happen to him? You may say that he died with the name of AllahY on his lips – but he will die as surely as someone who commits suicide. As a matter of fact his death would be considered suicide and not an accident. If someone asks at that time, ‘But why didn’t AllahY do something?’ You would tell them, ‘AllahY did. He taught him the rules of gravity. He gave him a parachute. Taught him how it works. Gave him the power to pull the rip cord and the freedom to do so if he wished.’ So did AllahY do something or not?’ Despite all of the above if he didn’t pull the cord and crashed, whose fault is it?
Now keeping this basic principle in mind – that this world runs according to the laws of AllahY and if you want something you have to follow that law. Dua alone or a strategy alone while disobeying AllahY, won’t work.
Anfal 8: 46.And obey Allah and His Messenger, and do not dispute (with one another) lest you lose courage and your strength depart, and be patient. Surely, Allah is with those who areAs-Sabireen(those with staying power).
As is mentioned in the Ayah above AllahY laid down two interacting dynamic rules – adherence to the Kitaab wal Sunnah and Unified Strategy.
Each by itself is not sufficient. They have to both exist simultaneously and work dynamically for the result to happen. The plane needs wings and an engine. Neither is sufficient by itself. The man making Dhikr and dua still needs to pull the rip cord of the parachute if he doesn’t want to die. The rule is the combination of its elements. Not either element by itself. The equation works when both sides interact. With only one side it is not an equation.
To look at an example from the Seerah which illustrates this – we have the example of the reversal of fortunes in the Battle of Uhud. Who were more pious than the Sahaba? In Uhud they had a good strategy and they were winning. But at a critical moment, some of them – disputed amongst themselves and disobeyed the instructions that Rasoolullahr gave them – and the victory turned into a rout which proved to be very expensive and tragic with the death of 70 of the best of them including Hamza bin Abdul Muttalib (RA). Remember they hadn’t become rebellious nor did they stop believing in the Messengership (Risaalat) of Rasoolullahr. They merely disputed about his instruction and its meaning and application. Some said that it was to be obeyed unquestioningly in word and spirit. Others said that it applied to a specific time and situation and was no longer applicable. And these left their appointed places on the hillock where Rasoolullahr had placed them. Khalid bin Waleed took advantage of the situation and charged with his cavalry and the Muslims were routed.
The lesson? That when they ignored one of the elements of the law, the other element couldn’t help them. When the wings fall off the plane the weight of the engine makes it fall out of the sky faster. When the engines fail, the plane will glide for a while but will surely crash in the end.
Now apply this rule – Personal Piety + Unified Strategy – to not only the Palestinian situation but to the Muslim Ummah in general. Palestine is the symptom of the major illness. It is the headache or the stomach ache, painful though it is, is only a symptom of a more serious disease that may put the life of the patient at risk. We need to put Palestine in perspective to understand what is happening and hopefully to be able to find a cure for the real ailment. Not simply a Band-Aid to cover a cut.
To diagnose what our state of personal piety is, our state of obedience to AllahY and His Messengerr , I don’t think we need to go too far. It is sufficient to look into our own lives and ask ourselves some hard questions. The same applies to our countries which talk about being Islamic but permit everything that AllahY has prohibited and prohibit what He permitted. All our pretentions about practicing Islam fool only ourselves – because the world sees our real state clearly. People listen with their eyes and so are not impressed with our protestations of piety and adherence to our religion. Without going into details which are more than clear to anyone who can read, let us suffice to say that we have to clean up our act to meet at least the first of the conditions of the law of success – become obedient to AllahY and His Messengerr. Obey AllahY, earn and eat Halaal, and follow the Sunnah. Refusing to accept reality only assures disaster. No order of AllahY and no Sunnah is too small to obey. That attitude of selective obedience is the root cause of bringing upon ourselves the anger of AllahY as He mentioned:
Baqara 2:85 Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do.
AllahY clearly mentioned the danger of our policy of selective obedience and showed us that selective obedience is disobedience and will attract its own consequence. That also is a natural law in our world of cause and effect.
AllahY told us that our conditions are governed by our actions and our actions are the cause of our conditions. Let us reflect on this for a bit.
Rum 30: 41.Evil has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds) that Allah may make them taste a part of that which they have done, in order that they may return (to AllahY – Tawba).
This in fact is a sign of love that AllahYhas for us that He warns us in advance so that we may correct ourselves and repent and save ourselves from more serious punishment.
It is all very well to blame this or that country or head of state for whatever is happening in that country which amounts to the disobedience of AllahY but if we reflect on our own lives, we may well be faced with the bitter prospect of admitting to all the disobedience of AllahY that exists in our lives. But as with other laws of existence, if you want to change the effect you have to address the cause. Addressing symptoms can at best give temporary relief but can never cure the real ailment. We have to admit that we are disobeying AllahY. Repent to Him and return to the way of Rasoolullahr the Sunnah so that AllahY will forgive us and change our situation and conditions. We are all authors and write our own destiny.
AllahYreiterated that we are the writers of our own destiny and said:
Ra’ad 13: 11 Verily! Allah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allah).
The Sahaba understood this and used to introspect when they lost a battle or faced an adverse situation. They didn’t spend so much time on external factors but reflected on what may have been going on in their lives which could have led to the adversity that they were facing. They understood the connection of A’amaal to Ahwaal – deeds to circumstances. We understand this connection in a materialistic sense – for example the market forces in a free market economy where lending rates effect economic growth. But we don’t or refuse to understand the effect of the same lending rates in their context of being Riba on the overall wellbeing of our society. We have legitimized what we like to do by giving ourselves freedom by calling it lifestyle choice, personal freedom and so on – ignoring that all choices have consequences – some of them permanent and painful. We are free to choose but no choice is free. Every choice has a price tag.
Sometimes I am asked the very reasonable question: If this law of obeying AllahY and His Messengerr and a unified strategy is indeed a universal law then how is it that the Zionists for example – who are not obedient to AllahY or His Messengerr are so successful in their aims and goals.
To answer this question I must first explain two matters: The definition of success and the fact that the rules for insiders are not the same as those for outsiders. Insiders have to follow a stricter regime.
This is also our way in life – for example if food runs out in a party, the family go hungry but don’t allow guests to feel that anything is wrong. When you enter Islam, you are an insider and so the rules change for you – those who have access have to behave differently – more carefully as you are in the presence of the King.
A’al Imraan 3: 185.Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Jannah, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).
Success is not what happens in the world but what happens when we meet AllahY. Anyone with discretion can see that our materialistic world and its hedonistic standards have created a society that pretends to be happy and contented but is based on a system that uses discontent to fuel growth. That is the philosophy behind all materialism, marketing and advertising – convert desire to need – where a person will do anything to buy what he doesn’t need, to show people he doesn’t like and live a life of slavery for the next twenty years to pay for what he will eventually discard or leave behind. That is why our entertainment consists of ways to make us forget the reality of our lives and transport us however temporarily into a world of fantasy and make believe – a necessary release without which we ‘burn out’. Yet we pretend that this life is a dream that we need to chase – a dream the waking up from which is called death. A dream which in reality is a nightmare – but we choose to ignore its horror and forget ourselves and continue to live our lives in a self-induced trance. However ignoring reality neither makes it go away nor does it save us from its evil – so we continue to suffer even though we have the solution and can not only alleviate our own suffering but also help others – if only we face facts and take positive action. But that takes courage which AllahYreminds us.
Islam on the other hand is deeply rooted in fact and reality which we will all face, that all actions have consequences in this life and that one day there will be a reckoning before AllahY about what we chose to do or not do and a price to pay or a reward to receive for our choices. Nobody can hide from AllahY.
The second rule is to understand that when you enter Islam, the rules change for you. That is because you now know AllahY and can connect to Him and access His power and help. You are now an insider. And so a different code of conduct is expected from you. Once again going back to the Seerah for an illustration – take the example of the Battle of Hunain – where the Sahaba were united and had material resources – but fell to relying on their material more than on AllahY and once again the battle turned into a rout. It was only when they renewed their pledge so to speak and answered the call of Rasoolullahr that AllahY turned the tide of battle back in their favor. Their unity and material didn’t help them when their Tawakkul moved from AllahY and when they changed their stance, they were victorious once again.
Take the case of the letter Sayyidina Omar ibn Al Khattabt wrote to Sayyidina Sa’ad bin Abi Waqqast when the latter was commanding the Muslim army in the Battle of Qadsia which shows the understanding of the Sahaba about cause and effect.
“…I order you and all troops that are along with you to be obedient to Allah in all circumstances, as this is better than the weapons against the enemy and a strong stratagem in the war. I order you and the soldiers who are with you to be more cautious and afraid of your own crimes and sins than your enemy, as the crimes and sins of the soldiers are more dangerous to them than the enemy.
The Muslims are victorious only because their enemies are disobedient to Allah and had it not been so, we have no power over them, because neither our number is equal to their number, nor are our weapons like theirs. If we commit crimes and sins as they do, then they (our enemies) will have superiority over us in power and we will not gain victory over them. WE DO NOT OVERPOWER THEM WITH OUR STRENGTH.
And you should also know that in this marching of yours, there are guards upon you from Allah and they all know what you do. So be shy from them and do not commit Allah ’s disobedience while you are going in Allah ’s Cause and do not say: ‘ Our enemy is worse than us, so they will not overpower us.’ Perhaps some people who are worse than the others may overpower the others as the (disbelievers) Magians overpowered the Children of Israel when they (the latter) involved themselves with Allah ’s disobedience. So they (disbelievers) entered the very innermost parts of their homes and it was a promise fulfilled.
And ask Allah for assistance over your own selves, just as you ask Allah for victory over your enemies. I ask Allah for that, both for you and for us.”
This advice is with reference to AllahY’s mention of the incident with Bani Israeel when the Babylonian King Nebuchadnazer (in 600 BC) and then the Roman Emperor Titus (in 31 BC) sacked Jerusalem. AllahY mentioned:
Isra 17: 4. And We decreed for the Children of Israel in the Scripture, that indeed you would do mischief on the earth twice and you would become tyrants and extremely arrogant! 5. So, when the promise came for the first of the two, We sent against you slaves of Ours given to terrible warfare. They entered the very innermost parts of your homes. And it was a promise (completely) fulfilled. 6. Then We gave you once again, a return of victory over them. And We helped you with wealth and children and made you more numerous in manpower. 7. (And We said): “If you do good, you do good for your ownselves, and if you do evil (you do it) against yourselves.” Then, when the second promise came to pass, (We permitted your enemies) to make your faces sorrowful and to enter the mosque (of Jerusalem) as they had entered it before, and to destroy with utter destruction all that fell in their hands. 8. [And We said in the Taurat (Torah)]: “It may be that your Rabb may show mercy unto you, but if you return (to sins), We shall return (to Our Punishment). And We have made Jahannam a prison for the disbelievers.
Interesting thing to reflect on is that AllahY didn’t say that it was the Bani Israel who lived in Jerusalem who were disobedient. The Ayaat address the Bani Israel in general wherever they lived at the time which was not only in Jerusalem. AllahY mentioned the Bani Israel many times and gave us their example as we are closest to them and we’re the Ummah who succeeded them. So it is for us to learn from their lives and examples and avoid making the same mistakes.
All these Ayaat clearly connect the issues of personal conduct and collective conduct to the external conditions that we are faced with and to the fact that the rules for Muslims are different and that they are held to a higher moral standard than those who are not Muslim yet. That is why Muslims are punished more quickly and apparently for lesser crimes than those who are not Muslim yet. This is actually a mercy from AllahY because the punishment of AllahY in the Aakhira is much worse than whatever worldly trials we may face. AllahY told us that this slap on the wrist is what He gives so that we can return to His obedience.
Sajda 32: 21.And verily, We will make them taste of the near torment (i.e. the torment in the life of this world, i.e. disasters, calamities) prior to the supreme torment (in the Hereafter), in order that they may (repent and) return (to AllahY).
And about those who continue in disobedience despite all warnings, He said:
Al An’aam 6:44 Then, when they had forgotten all that they had been told to take to heart, We threw open to them the gates of all [good] things until – even as they were rejoicing in what they had been granted – We suddenly took them to task: and lo! They were broken in spirit.
We see (understand) with our knowledge. Islam gives us the lens to view the world and understand its reality in the light of the knowledge that it’s Creator gave us. That is why a Muslim must strive to be a diagnostician – not merely a spectator. A Muslim must diagnose the problem, derive a cure and apply it. Only then will conditions change. I ask AllahY for His Mercy for Palestine and for us all because we are all responsible for Palestine. Palestine is the meter of the health of this Ummah. Need I say more?