In this world, the criterion of the proper performance of a task (ihsan) is that it should be in accordance with the facts. From this point of view, one who carries out a task in this way is one who admits the reality (muhsin); his actions become a manifestation of his spirit of submission.

Those who have it in their nature to mould themselves according to the factual position, are those who, when the Truth presents itself to them, accept it without suffering from any psychological complications. They immediately start fulfilling its practical requirements—they become regular offerers of prayers (salat), which is symbolic of fulfilling God’s will. They give prescribed alms (zakat), which amounts to honouring the rights of God’s subjects in the economic sphere. They shun the worship of worldly achievements and begin to think fondly of the Hereafter, because they know that the place where the question of success or failure shall finally be decided is nowhere other than the Hereafter.

Utterances are of two types—one offering good advice and the other entertainment. The former make one realize one’s responsibilities and urge a man to do good rather than commit any impropriety. However, in every age those who have taken an interest in words of advice have indeed been very few. It has always been in the nature of man to prefer being entertained. Books which give good advice, are plentiful but he is always the more frequent purchaser of books which divert his mind and which do not demand any serious action on his part.

The guilt of one who goes to the length of inducing others to indulge in purely entertaining (i.e.wasteful) pursuits is greater, because he has made himself the leader of dissipation, keeping people preoccupied with pointless activities and rendering them incapable of giving their attention to more serious affairs.

Conceit is the worst trait in a man. If Truth presents itself before a conceited individual, he will not accept it, because he thinks too highly of himself. He will contemptuously overlook it and press on regardlessly. Just the opposite is true of the believers. Their advice-loving nature compels them to accept the truth and to surrender their life to it completely.

The universe exists in infinite space. The continuous revolving of innumerable large stellar bodies in this universe is a great and awe-inspiring phenomena. Amidst these, exists an extremely exceptional sphere—the earth, upon which numerous factors and arrangements have made the human life possible. Be it the maintenance of balance on the earth by the high mountains, or the opulence of valuable resources like water, greenery, etc., everything is indicative of a perfect system of management.

Who then, except Almighty God can manage this huge system? As such, is it legitimate for man to worship things, other than God?

Little has been recorded in history about Luqman, except that he was a wise and God-fearing man. The Quran says that Luqman was a grateful subject of God and who, as a father, advised his son to save himself from polytheism. Polytheism holds that beings other than God are man’s benefactors and that, man should direct his feelings of gratitude towards them. The belief in the oneness of God stems from the intense realisation that God is the sole benefactor of man and as such all his gratitude should be shown only to that One.

After God, a man’s parents have the first claim upon his loyalty. But, if the parents’ desire clashes with God’s will, then preference has to be given to God’s will and the parents’ wishes have to be accorded the second place. However, it is necessary even then to continue to serve the parents as usual.

Striking this balance between two different requirements is the highest example of wisdom of Islam, and the secret of all successes is hidden in this wisdom.

In the present age, the progress of science has proved that distances and barriers are relative terms. ‘X’ rays are able to look into the interior of the body. The telescope and the microscope make such objects visible as cannot be seen by the naked eye. These possibilities which we experience in a limited fashion in the present world, exist with God on an unlimited scale.

To follow religion or to call others to follow religion are both patience-trying tasks. While performing them, one has to think deeply before (following a course of) action, and one has to go against one’s own desires instead of pursuing them. One has unilaterally to surrender one’s ego instead of protecting it. One has to bear the troubles inflicted by others.

All these tasks require the utmost courage, and the other name for courageous character is Islamic character.

The present world has been made in such a way that it is entirely favourable to human existence. That is, the present world contains in abundance everything which a human being needs. In spite of this, man is not thankful to the Creator of the universe. Indulging in useless discussions, he wants to turn people’s attention away from God.

Generally, the reason for a man’s going astray is that he does not use his mind. He does not think of getting out of the rut of common customs. If a man rises above those rigid customs, the mind given to him by God, will be enough to lead him in the right direction.

Every man’s nature has a direction in which he, along with his whole thought, action and his very existence, is inclined. The believer is one whose direction is entirely towards God. The life of a believer is a completely God-oriented life, and an unbeliever’s life is a non-God-oriented life.

One who turns towards God is going in fact in the direction of the right goal, where he will find success. On the contrary, one who becomes neglectful of God and diverts his attention towards someone other than God becomes direction-less and goal-less. He may receive some temporary benefits for the time being but, in the permanent life of the Hereafter, there will be nothing for him except punishment.

The universe is so extensive and so great that no one can claim that anybody other than God has created it. But despite accepting this fact, man’s tragedy is that he gives to things other than God, a place of prominence and greatness. This irrational behaviour is otherwise known as polytheism, or ascribing partners to God (shirk).

The Majesty of God is too great to be expressed in words. The history of physical sciences is spread over thousands of years. But, in spite of innumerable researches, there are still many things about which it has not been possible to obtain complete information. For example man does not know the exact number of stars that exist in space, nor the number of species of animals and vegetation found on the earth. He remains unaware about the true nature and composition of the leaf of a tree or a grain of sand or even the many wonders hidden in the sea. In short, there are few things, big or small, in this world, about which man has obtained full information. This in itself is enough to prove that if all the trees of the world are chiselled into pens and all the seas become the ink, it will still not suffice to record the innumerable feats of God.

Man’s existence in itself is the proof of creation. And when one’s existence is possible, the coming into existence of other lives is equally possible. It is on a parallel with man’s experience of hearing one voice and seeing one scene, which leads him to feel that it should be possible to hear many voices and see many scenes.

The merging of night into day and day into night is the visible manifestation of what is known in the present age as the axial rotation of the earth. The continuous rotation of the earth on its axis with perfect precision and several other events of similar type show that the Creator and Lord of this Universe is unimaginably great. In these circumstances, who else can be worshipped except He? And who can be given the place of supreme importance in one’s life? The fact is that giving a position of greatness to anybody other than God is nothing but falsehood, because nobody except God possesses greatness.