Читать книгу Witnesses unto Mankind - Sayyid Abul A'la Mawdudi - Страница 8
ОглавлениеShahadah in Islamic Life and Discourse
Shahādah, of which ‘witness’ is the English equivalent, is central to Islam. It is a fundamentally important key word in the Islamic vocabulary. It plays a crucial role in defining and shaping the Islamic life and discourse, a life and discourse which extends from the existential to the cosmic.
‘Witnessing’, thus, lies at the heart of Islam, it constitutes the precincts of Islam. One can enter Islam only upon saying the Shahadah, one can remain in Islam only by saying and doing the Shahadah. It is the first word that a new-born Muslim baby hears, it is the first and foremost of the pillars of Islam on which he constructs and sustains the entire edifice of his Islamic life, it must be the last word on his lips as he departs from this world to meet his Maker. Five times a day it must be proclaimed to the world from minarets and rooftops wherever a Muslim might happen to be; still much more often it must be uttered in the deep silence of the heart. In between, every aspect of his life should be shaped by the Shahadah.
And, finally, by voluntarily laying down his life in the way of God, he deserves to be called a shahīd, a witness par excellence to his faith and the Truth he has received. It is also interesting to note here that the English word ‘martyr’, too, etymologically means ‘witness’, or shahīd. First used in Christianity for those who were put to death in the cause of their faith, it provides strong evidence that the link between faith and witness is common to all faiths, for all of them originated from one source and were centred on commitment to the One God.
Witness to what? To the Truth. But what does the Truth mean?
The Arabic word al-ḥaqq, which has been translated as the ‘Truth’, is used in the Qur’ān in a number of ways: justification, moral or legal (2: 61); right, as against wrong (13: 17); right and due (2: 180, 17: 26, 3: 102); purpose and meaning (6: 73, 44: 39); certain, real and true (6: 62, 7: 8, 31: 30, 45: 32).
Obviously, God is the ultimate and most certain reality and truth (24: 25, 10: 32); indeed, in a sense, only He is Real and True, because all else exist only because of Him. Therefore His guidance, too, by which He guides man – and only He can so guide (10: 35) – to Himself and to the true knowledge of right and wrong in every respect is the Truth. Hence, the Truth means the Divine guidance in this pervasive sense, as given by God through His Messengers and Books, and, finally, through the Qur’ān and the Last Prophet, Muhammad, blessings and peace be on him. This last guidance confirms and includes, not controverts and excludes, all previous guidance.
All mankind were one single community; [then they began to differ] so God sent forth the Prophets as heralds of glad tidings and as warners, and He sent down with them the Book with the truth, that it might decide between the people with regard to all in which they differed (al-Baqarah 2: 213).
God – there is no god but He, the Ever-living, the Self-subsisting [by whom all subsist]; He has sent down upon you the Book with the truth, confirming what came before it, and He sent down the Torah and the Gospel aforetime, all as guidance unto mankind; and it is He who has sent down the Criterion [by which to discern the true from the false] (Āl ‘Imrān 3: 2–4).
And what We have revealed to you in the Book, that is the truth, confirming what came before it; surely God is aware of and sees His servants (al-Fāṭir 35: 31).
With the truth We have sent it down, and with the truth it has come down; and We have sent you but as a herald of glad tidings and a world (al-Isrā’ 17: 105).
These are the verses of the Book; and that which has been sent down to you from your Lord is the truth, but most people do not believe (al-Ra‘d 13: 1).
Thus, the very simple truths to which Muslims witness – that there is no god but the One God and that Muhammad is God’s Messenger – do in fact encompass the whole Truth, all that is true and right and real, all knowledge that is trustworthy. The Shahadah to God is the proclamation of, and commitment to, His lordship over everything in the heavens and on earth; more specifically, over all human life. Shahadah to Muhammad, blessings and peace be on him, is no parochial call to an exclusive or tribal faith and way of life, for he confirms and enfolds every Truth before him. Witness to him, therefore, is witness to every Messenger of God, to the profound reality of the continuing act of Divine guidance.
Witnessing, according to the Qur’ān, is indeed a Divine act: God Himself witnesses to the Truth, so do His Angels, and all those who possess knowledge. Thus, in witnessing to the Truth, the Muslim in fact becomes a party to the Divine testimony. And, on the Day of Judgement, man’s ears, eyes, hands, feet, and body, too, will become witnesses as to how truthful was his witness during his life on earth.
God bears witness that there is no god but He – and the Angels, and all those possessing knowledge – upholding justice, there is no god but He, the All-mighty, the All-wise (Āl ‘Imrān 3: 18).
But, God [Himself] bears witness to [the truth of] what He has sent down to you; He has sent down that with His knowledge, and the Angels also bear witness; and God is sufficient as a witness (al-Nisā’ 4: 166).
Say: What could most weightily bear witness [to the Truth]? Say: God is witness between me and you, and this Qur’ān has been revealed to me so that I may warn you thereby, and whomsoever it may reach. Do you indeed bear witness that there are other gods with God? Say: I bear no [such] witness. Say: He is the One God; and I am quit of what you associate (al-An‘ām 6: 19).
Till, when they come to it [the Fire], their hearing, and their sights, and their skins will bear witness against them, speaking of what they were doing. And they will say to their skins: Why did you bear witness against us? They shall say: God has given speech to us, as He gives speech to everything (Fuṣṣilat 41: 20–1).
Truth, of whatever nature and form and wherever it is, by the compulsive logic inherent in its nature, requires to be manifest, to be known. That is the primary reason why God witnesses to the truth about Him, to the truth of His guidance. That is why everything that He has created, too, manifests not only its own true nature but also witnesses to God, and witnesses to every truth. It is only a creation possessing free will, such as man, who may conceal the truth of its own nature, the truth it may possess, or the truth about its Creator.
The seven heavens extol His limitless glory, and the earth, and whatever is in them; and there is not a single thing but which glorifies Him with His praise, but you do not understand their glorification. Surely He is All-forbearing, All-forgiving (al-Isrā’ 17: 44).
Have you not seen that before God prostrate themselves all that are in the heavens and all that are on earth – the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts? And many of mankind; but many [others, having denied Him] will merit punishment (al-Ḥajj 22: 18).
Thus, those who have been given the Truth, too, are under pledge – by the logic of truth itself, by the logic of having Divine guidance, and by the logic of their human nature, of their particular history, of their explicit and implicit covenant with God – to bear witness to it, to make it manifest. This argument runs like a thread through all the Quranic discourses which urge upon man, in general, and upon certain groups and communities, in particular, to fulfil their pledge, by reminding them of His bounties and favours, of their history, and of the fact of having been given His guidance.
And when God made covenant with those who had been given the Book: you shall make it known to mankind, and not conceal it (Āl ‘Imrān 3: 187).
Children of Israel, remember My blessing with which I blessed you, and fulfil [your] covenant with Me and I shall fulfil [My] covenant with you (al-Baqarah 2: 40; also 5: 12 and 7: 169).
[Believers], remember God’s blessing upon you, and your covenant [with Him] which He made with you, when you said: We have heard, and we obey (al-Mā’idah 5: 7).
Those who conceal the clear messages and the guidance that We have sent down, after We have made them clear for mankind in the Book – they shall be cursed by God and the cursers; except such as repent, and put themselves right, and make [the Book] known … (al-Baqarah 2: 159–60).
This last passage clearly states that the whole rationale for the duty of witness is inherent in the fact of having the Book: it has been given by God, it is a clear guidance, it has been given and made clear for mankind. Therefore, those who possess the Book must make it clear before mankind. Otherwise, they deserve to be cursed by God and all those who are deprived of the guidance, unless they repent and present its message clearly.
This witness to the Truth is most critical for human destiny. Truth must be manifest and known, not only because of its inherent logic, but more importantly because human beings can neither fulfil the meaning and purpose in their lives nor can they achieve the glory that is their destiny without receiving the Truth. The Quranic discourse in this regard is very important and should be clearly understood.
Firstly, that man has been given life to test how he conducts himself in fulfilling the purpose of his creation during his sojourn on earth. Secondly, that he has been created to live in surrender to his Creator. Thirdly, that he will be judged for his whole life, and for all of its consequences, even beyond life, after his earthly life comes to an end. Then he will be either rewarded or punished in accordance with his conduct. Fourthly, that his real destiny lies in the life that will follow this judgement, the Ākhirah. Hence he must be judged fairly and mercifully. Fifthly, that he must therefore be made aware of what his Creator desires of him, how he must conduct himself. Sixthly, that to meet this urgent need of man, God has always sent His Messengers to guide man; indeed, the very first man, Adam, was a Messenger.*
This, then, is the Divine law under which man’s ultimate destiny critically hinges on the successful rendering of the witness to the Truth.
The Responsibility of the Ummah
Once the Quranic discourse in this respect is fully understood, it should not be difficult to see how the Muslim Ummah as the successor to the Last Prophet, blessings and peace be on him, now bears the responsibility of witness before all mankind for all times to come.
Firstly, all the Messengers of God discharged this duty during their lifetime, the last of them being the Prophet Muhammad, blessings and peace be on him. The Qur’ān addresses him thus, defining all the duties entrusted to him:
O Prophet, We have sent you as a witness [to the Truth], and as a herald of glad tidings and a warner, and as one who calls to God, by His leave, and as a light-giving lamp (al-Aḥzāb 33: 45–6).
Secondly, the Prophet, blessings and peace be on him, was the Messenger to all mankind, and not merely to the Arabs, and for all times to come, by virtue of being the Last Prophet.
We have not sent you [O Prophet] but to the entire mankind, to be a herald of glad tidings and a warner; however most people do not understand (Sabā’ 34: 28).
Say [O Prophet]: O mankind, surely I am the Messenger of God to all of you, of Him to whom belongs the kingdom of the heavens and of the earth. There is no god but He. He gives life, and makes to die. Believe then in God, and in His Messenger, the unlettered Prophet, who believes in God and His words, and follow him, so that you might find guidance (al-A‘rāf 7: 158).
Muhammad is not the father of anyone of your men, but the Messenger of God, and the Seal of all Prophets; God has knowledge of everything (al-Aḥzāb 33: 40).
Thirdly, though the Prophet has died, the Book that he was given by God and that he delivered, the Qur’ān, continues to live exactly as he delivered it. On this point there is no disagreement, even by those who do not believe in his prophethood. This is a result of God’s promise.
Indeed, it is We who have sent down the reminder; and, indeed, it is We who shall truly guard it (al-Ḥijr 15: 9).
Fourthly, the need to witness God’s guidance before mankind remains as necessary and as urgent as ever. Therefore, being in possession of the last Book of God, free from any corruption, the Muslims stand charged with fulfilling this need. Their duty to witness is a corollary to the Prophet’s duty to witness, as the Qur’ān explains. That is why the duty of Jihad has been enjoined upon them, and has been made the measure and criterion of true Iman. Jihad does not amount only to waging war, but is primarily intended to discharge this duty of witness. Moreover, it has been made clear in the Qur’ān that this Ummah does not exist for its own self-interest or its own self-salvation, but that it has been brought into existence for the good of all mankind.
O believers, bow down and prostrate yourselves, and serve only your Lord, and do good, so that you might attain well-being. And struggle in the way of God as ought to be struggled in His way. He has chosen you, and He has not laid on you in your Din any constriction. Follow the way of your father, Abraham. He has named you Muslims, before and in this, so that the Messenger would be a witness before you, and you would be witnesses before all mankind. So establish the Prayer, give the Alms, and hold fast unto God. He is your Master. How excellent the Master, and how excellent the Helper (al-Ḥajj 22: 77–8).
Believers are those who [truly] believe in God and His Messenger, then hesitate not, and who strive hard with their possessions and their selves in the way of God; it is they who are the truthful ones (al-Ḥujurāt 49: 15).
You are the best community brought forth for mankind: you enjoin the right and forbid the wrong, and you believe in God (Āl ‘Imrān 3: 110).
It is important to remember that this duty has been laid down upon the whole Ummah, and is obligatory on every one of its members. But it is so important that, if every member of the Ummah does not perform this duty, it has been laid down that there must at least be one group among them who should take upon itself this task.
There must be one group among you, who invites to good, and enjoins the right and forbids the wrong (Āl ‘Imrān 3: 104).
The above reflections have been made with the intention of putting Sayyid Mawdudi’s discourse in its proper Quranic perspective. These, along with the notes appended to his text, should, inshā’allāh, help to illuminate his message with the light of the Qur’ān. For, he does no more than renew and repeat the call made by the Qur’ān upon Allah’s Messenger and the Muslim Ummah from the very beginning. The first message that came from God called upon the Prophet, and therefore his Ummah, to ‘read’ (iqra). The message that immediately followed – ‘arise and warn’ (qum fa andhir) – determined for ever that having and reading the Book must result in calling all mankind to their Creator and warning them of the consequences of rebelling against Him. The Prophet’s, blessings and peace be on him, last public act was to make his audience witness that he had fulfilled his own duty of witness to them.
Since this address was delivered, about four decades ago, the state of the Muslim Ummah has worsened. Although country after country has gained independence, at least in appearance, they have gained no honour, dignity and respect. The Muslim societies remain as indifferent to their duty as ever. Instead, they are dedicated to the pursuit of the same ideals as are non-Muslims. Modernization and economic progress are the goals on which all their efforts and energies are concentrated. These have become the new gods whom they worship. The results are there for all to see. They remain ridden by bitter internal strifes and divisions, poverty and backwardness. Muslim states, from one end to the other, are plagued by autocratic and despotic regimes which suppress the Muslim masses and their aspirations, deny them even fundamental human rights, even a share in governing themselves. Muslim blood still flows like water. Large Muslim minorities, as in the USSR, India, China, and Israel, still live as second-class citizens, constantly in fear of life and honour. In short, the Muslim Ummah remains afflicted by degradation and humiliation, ignominy and powerlessness.
At the same time, all the ‘cures’ applied by modernist, secularist and Westernized elites have miserably failed to improve their lot. Simply because, as Sayyid Mawdudi says, their condition will never change unless they begin to fulfil the covenant that God has made with them. The only redeeming feature, perhaps, is that during the last fifty years, as a result of the work done by such persons as Sayyid Mawdudi, many strong Islamic movements have sprung up, and a very large number of Muslims, especially the youth, are dedicating themselves to the mission of being witnesses unto mankind.
It is therefore time that we listen with greater attention to the call of the Qur’ān which Sayyid Mawdudi has so eloquently and passionately presented to us in this address:
When a people turn away from God’s guidance, when they are guilty of perjury and disloyalty to their Creator, when they turn traitors to him, then God punishes them severely in this world.
If you are being trampled upon today, if you fear greater catastrophes tomorrow, is this not but the punishment for your false witness and concealment of the Truth?
To my mind, your destiny, now and ever, depends on one issue only: how you conduct yourselves in respect of God’s guidance that has come to you through His Messenger, blessings and peace be on him.
This [glorious] future is yours! But only if you follow Islam sincerely and exclusively and serve as its faithful witnesses.
* See note 1 on p. 49 for a more detailed discussion of the Quranic discourse on this issue.
