The Way to Salvation - TRUTH MEANINGS

TRUTH

He will not rest content merely with his own love of the truth but rather will also wish to see the whole world adhering to it. Wherever he sees the truth trampled upon and falsehood triumphant, he will be moved tremendously, and try to persuade his fellows to support the truth. This defense of his convictions is a natural and essential consequence of his own sentiment. Therefore, Allah has here mentioned ‘twasi’ (mutual exhortation) as an implication of ‘amal-i-saleh’ (righteous deed). 

Maulana Farahi has thus explained the literal meaning of the word ‘Truth’ or (Haqq):

Truth, though originally it signified anything existent, stable, and fixed , in actual usage has acquired a variety of meanings. It is generally used to mean the following three:

1. Anything the existence or occurrence of which is absolutely sure.
2. Anything rationally proved and accepted.
3. Any moral obligation.

This amply shows that the expression ‘twasi bil-haqq’ (mutual exhortation to truth) covers a wide range of activities starting from the teaching of minor moral duties and the self-evident principles of reason and established facts of the universe, to the highest and most esteemed activity, the propagation and establishment of the religion of truth (Din-aI-Haqq) which Allah (SWT) revealed to the Prophet Muhammad (SAW). Maulana Farahi expressed this very explicitly in a passage:

“This brings out clearly the truth that it is incumbent on Muslims to do righteous deeds in order to fulfill their obligations (to the Almighty). This fulfillment further necessitates that they help each other in executing their religious and moral duties. Since execution of all the duties and obligations laid down by Allah (SWT) is not possible without ‘Khilafat’ (Islamic Government and justice), it is imperative that they strive to establish it”

Now only one step remains to be explored, that mutual exhortation to truth (twasi-bil-haqq) necessarily implies mutual exhortation to constancy (twasi bis-sabr). Self-restraint and constancy is required even in one’s own firm adherence to truth simply because one must exercise self-control in the face of a great many temptations, must curb his sensual appetites, and must face scores of painful disappointments and impediments. At the stage of mutual exhortation to truth (twasi-bil-haqq) much bigger trials of patience and resolution become inevitable. It is a matter of common observation that at times even propagating a minor truth puts a man to severe tests of endurance. Sticking to a right policy is sometimes as difficult as trial by fire.

History is replete with instances of torture and wanton injuries inflicted on champions of moral truths. Proclamation and dissemination of the basic truth of man’s life and obligation to God may well require proportionately greater ordeals and suffering. If an attempt is made to call all people to the fulfillment of their religious obligations and the establishment of an equitable and just order, severest opposition is sure to follow. 

Any one may try it for himself. He needs only start by advising people to perform ordinary and simple moral actions, and soon they will frown and become furious. Let him try to persuade somebody who has forcefully usurped the property of a poor man to give the man his due and he will see how great a resentment he must face. Let him just utter a word in support of someone oppressed, and in no time the tyrant becomes his deadly enemy. It should not take much thought to realize that demanding the fulfillment of one’s total moral obligations, fighting for an entire system of social justice and equity, and calling to the whole of ‘Din-al-Haqq’ (the true religion) can never be possible without utmost hostility and opposition.

Source: The Way to Salvation (Book by Dr Israr Ahmed)