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):
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:
- Anything
the existence or occurrence of which is absolutely sure.
- Anything
rationally proved and accepted.
- 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.
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