| Knowing to Know |
| The route to wisdom to follow is achieved through following pathway.
Listening ------- Knowing --------- Sharing --------- Caring |
| "We hear and we Obey." (2:285) |
| It is wise that one should hear everything attentively, watch things carefully and think over the matter thoroughly, making the best use of one�s intellect in reaching a conclusion. Do not follow other people blindly. Those who do so are not human beings but animals, even worse than that: |
| "They have minds wherewith they understand not, eyes wherewith they see not and ears wherewith they hear not. They are like cattle, nay more confused, for they are neglectful. (7:179) |
| IStudents must ponder over what you hear and then act on all that is good. It is useless to hear good things and then neglect them. It is listening and learning and then implementing that initiates the pathway to wisdom. Keeping oneself away from vain and useless talk is another route to wisdom: |
| "And when you hear vain talk, turn away there from." (28:55) |
| The people who do not use their intellect, Qur�an calls them blind and says that they cannot be equal to those who use intellect and act carefully: |
| "Say: Can the blind be held equal to the seeing? Will you thus not consider?"(6/:50)
& One must think over all what one hears, but try not to dig out other people's affairs: "And spy not on each other." (49:12)) |
| It is established that people of earth live on their emotions, while people of heaven on their wisdom (Aql). Emotional reactions and impatience will each time make an incurable wound in the tender heart of the others. No matter how much one may apologize, those wounds will always be there. An oral attack will hurt someone at least as much as a physical attack. To benefit from Allah�s guidance, men must think with a cool, rational, unbiased and analytical mind. An unreceptive mind just cannot hope to gain anything from Allah�s message � it is a practical impossibility. |
| And only Allah guides to the Path that is straight�! |
| Route to Wisdom |
| We all agree to disagree is the motto of Satan, who disagreed with the divine principles of evolution of human kind and of life, and is still spreading the seeds of doubts and confusion. Agreeing to mutual good while sacrificing the personal is the divine route to salvation. Achieving consensus on major and minor issues is on the priority list of the leaders. |
| �And fulfil every engagement for (every) engagement shall be required into." (17:/36) |
| Therefore all promises and all contacts must be fulfilled. But one must keep in mind that this fulfilling of obligations should not remain confined only to big matters. This also applies to small every-day affairs. A promise is a promise whether it concerns a big matter of small. May it be designing of the curriculum or setting of timetable, once it is announced, then it should be fulfilled at all cost, all objectives realised, and all goals achieved to deliver the promised ends to the concerned parties. |
| "O You who believe! Fulfil (all) obligations." (5:1) |
| It is highly important that promises must be fulfilled at all costs. Human affairs run smoothly if individuals as well as nations are faithful to one another. Otherwise there shall be utter confusion all around. |
| "And turn not your cheek in scorn towards people." (31:8) |
| Holy Prophet Muhammad (SAW) has also advised us that before reaching a decision one must consult those who know more about it, so that all aspects of a matter become clearer. But such consultation does not include matters of sin and enmity (58:9). It is limited to matters that are useful to humanity and are consistent with the principles laid down in the Qur�an. Mutual consultation is possible only if one behaves politely with others. That is why it is said: |
| "Who conduct their affairs by mutual consultation." (42:38) |
| The word (????) above means matters of righteousness and broadmindedness and (????) means to live a life in consistence with the Divine laws and injunctions ordained by Allah. The word (???) is used for a camel that gets tired or remains behind the herd. Thus any act, which retards the human progress, is called (???). The word (?????) means 'Rebellion' i.e. to act against the Divine laws and whose acts are more and more useful for humanity and do not help those who rebel against the Divine laws and whose actions serve as an obstacle to human progress. In other words help others in matters declared to be good by the Qur�an but not in matters declared to be bad therein. The Holy Qur�an has described mutual consultation as a distinguished act of Muslims: The word (????) above means matters of righteousness and broadmindedness and (????) means to live a life in consistence with the Divine laws and injunctions ordained by Allah. The word (???) is used for a camel that gets tired or remains behind the herd. Thus any act, which retards the human progress, is called (???). The word (?????) means 'Rebellion' i.e. to act against the Divine laws and whose acts are more and more useful for humanity and do not help those who rebel against the Divine laws and whose actions serve as an obstacle to human progress. In other words help others in matters declared to be good by the Qur�an but not in matters declared to be bad therein. The Holy Qur�an has described mutual consultation as a distinguished act of Muslims: |
| "You cooperate with one another in matters of (????) broadmindedness and (????) matters consistent with the Divine laws and do not cooperate in matters of (???) sin and (?????) enmity." (5/2 |
| Nobody is able to accomplish all his affairs single-handed. Off and on, one needs help of his /her colleagues. This act of mutual help is called "T'aawan" or cooperation. But the question arises whether one should render help to everybody he comes across or only to a certain type of people? For example, on usurps the rights of another person. Shall we help the wrong doer or the one who is wronged? It is apparent that we should help the latter. Holy Qur�an has laid down the principle: |
| Sharing To Know |
| An Excerpt from Conceptual Model of Educational Leadership in Islamic Perspective |
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