“Muslim” simply means “one surrendering his will wholeheartedly to God,” the Creator of the Worlds.The root “s l m,” (of Islam and Muslim) with derivatives “salm” or “silm” stands for peace and harmony.A person who considers himself Muslim should live in peace both within himself as well as without. That is, s/he should have peace both internally as well as externally. At the individual level such a personshould have a peaceful existence and externally s/he should be a “no problem entity” not only for the people around herself/himself but for the whole existence as well.Such a person should make all those around her/him feel at home and nobody should feel threatened by his approach and everyone should love his proximity. This is because the person who has “surrendered fully” to God, always prefers to fulfill his duties and responsibilities rather than always crying for his rights and dues.
This doesn’t, however, mean thatif a person is sensitive vis-à-vis her/his rights is not a good Muslim. What it means is that a good Muslim enjoys such a level of contentment that s/he never makes issues out of non-issues and s/he never fights for trivialities. S/he gains such a level of confidence from the factthat God Whom s/he has surrendered her/his will to is Himself “Peace” (Salam), from Him emerges “peace” (minka al-salam), to Him returns “peace” (ilaikayarja‘u al-salam) and He is the Master of the “House of Peace” (dar al-salam), Paradise.
Now, the real target of a good Muslim is nothing but the pleasure of God. This pleasure would indeed lead her/him to the Paradise, the entrants thereof would not only be free from every kind of bodily (material) impurities and disabilities but they would also be completely purified from the spiritual point of view.Their iniquities, if any, like jealousy, envy, etc. would be purged off and they would face each other in the most humane atmosphere with love, respect, honour and compassion and the environs of the Paradise would echo nothing but the echoes of Peace (salaman salama, Qur’an, 56:26). It is but natural that these people would be ennobled to such high ranks only because they would have proved their mettle in their lives by purifying themselves and by behaving in the most humane and compassionate manner with each and every person irrespective of caste, colour and creed.
Shaykh Nuruddin (R‘A), the Patron Saint of Kashmir has provided a vivid picture of a true Muslim who behaves humanely and compassionately with everybody and embellishes her/his personality with all the traits required for enabling one to qualify for Paradise. The Shaykh (R‘A) says:
anga zan khoshbo mokh zan wuyay
nishi wudan hayath kathan man
paras parna tei panas palay
suyi daepzay musalman
That is, “one whose body is fragrant (pure) and whose forehead resplendent; who seeks wisdom from the wise; who emphasizes more on action than on words (preaching); such a person should indeed be called a Musalman (Muslim).”
What the Shaykh (R‘A) wants to convey is that a good Muslim lives spiritually in the mundane world. He is always a seeker after Truth which s/he strives to know from those who are experienced and wise. One of the main qualities of a good Muslim, as per the Shaykh (R‘A) is that s/he practices before preaching.
It is these qualities which make a person to qualify for becoming an inmate of the Paradise. The Shaykh (R‘A), to this effect, says:
suyi pour shah sourug praway
yus dayi sari yati baiyan san
ritiyan dohan rozi thaway
suiyi daepzay musalman
That is, “that noble person would enter the Paradise who would know God himself and would let others know Him as well. Such a person would fast on specified (holidays) days. Such a person should indeed be called a Musalman (Muslim).”
Here, the Shaykh wants to emphasize that a noble person doesn’t confine the knowledge vis-à-vis God to himself alone. S/he equally shares her/his spiritual journey with others as well and fasts on special days to strengthen her/his bond with the Lord. Such a person is indeed a good Muslim.
According to the Shaykh (R‘A), every good human being, especially a Muslim must be far away from haughtiness and arrogance. S/he never competes with others for things of little value. S/he has things of sublime value before her/him. This is what the Shaykh (R‘A) says about this issue:
panas moul yus kari na haray
saet baiyis kari na man man
par tei pan yus saedras taray
suiyi daepzay musalman
That is, “one who doesn’t give too much value to himself; and who doesn’t believe in any rat race with others; and who succeeds himself and helps others succeed; such a person should be called a true Musalman (Muslim).”
Here, the Shaykh (R‘A) makes it clear thata true Muslim has neither conceit nor any kind of egotism and s/he never overemphasizes her/his virtues. S/he even doesn’t hint towards her/his good qualities. If s/he ever has any competition with others, that is for good and virtuous things. S/he never minds if others overcome her/him in worldly possessions. However, s/he is very much concerned for helping others to become successful in the areas which matter, that is, salvation.
Such a person indeed learns from each person and from every phenomenon. S/he meditates to become her/his own teacher by living some moments of seclusion and isolation from the hustle and bustle of the routine life. To this end, the Shaykh (R‘A) says:
andkun nirith paend yus hayay
shayray lagi panun pan
kozan traewith sozun garay
suiyi daepzay musalmam
That is, “one who enjoys some moments of seclusion to receive admonition; one who takes oneself to task; one who remains away from those who err and sin but attaches oneself to those who are righteous; such a person should indeed be called a true Musalman (Muslim).”
Here, the Shaykh (R‘A) highlights the fact that one should live some moments of one’s life in a manner different from the routine and schedule. One should have some time to ponder over the “reality of things.” S/he should thus take advice from the inner being and ask one’s own self questions and try to find out answers thereof. Then one should decide to cut ties from those who can do him nothing but disservice.
However, while doing this all, one has to detach oneself from purely mundane spheres of life by controlling and curtailing one’s material requirements. Moreover, one has to be “down to earth” to do something substantial. The Shaykh (R‘A), in this regard, says:
yad yus gandi zchiyad suyi haiyay
maizchi wayaendi panun pan
andkun nirith bari yus faezchay
suiyi daepzay musalman
That is, “one who controls one’s appetite will show perseverance; such a person can exhibit humility and contentment; such a one can search for his Lord in peaceful seclusion; such a person can indeed be called a true Musalman (Muslim).”
Clearly, the Shaykh (R‘A) says that one has to overcome one’s beastly nature in order to be able to show perseverance and endurance for the higher realities of life. If one is not able to control one’s material nature, s/he would not be able to reach the sublime realm of her/his existence.
Shaykh Nuruddin (R‘A), as such, gives a holistic description of a true Muslim who, on the one hand, is attached to his Lord, and on the other hand, is attached to his fellow beings, taking care of their material as well as spiritual needs with a down-to-earth stature and humane and humble mentality.
(The author is Assistant Professor at Higher Education Department, J&K. Feedback: [email protected])
