ARE WE RESPONSIBLE FOR GUIDING NON-MUSLIMS AS WELL ?
| ARE WE RESPONSIBLE FOR GUIDING NON-MUSLIMS AS WELL ? | for everyone |
"Are we responsible for guiding non-Muslims as well?" The answer is an unequivocal yes, although the most important thing before doing that is to conduct oneself in such a pious, righteous manner that others are able to see the immense practical benefits of being a faithful Muslim.
In inviting non-Muslims to Islam, we are continuing the job entrusted to the noble Prophet (S) in his lifetime. It is also a duty demanded by our love for our fellow human beings. It we have found the way and the light, we should invite others to immerse themselves in the light and its blessings as well.
After performing our personal and social duties, those who are still disbelieving and those who still insist on erring, will not be harmful to us. Perhaps they will bother you, and at most they may kill you, but they will not be able to take your faith away from you. On the contrary, these pressures strengthen your faith.
Returning to our main theme, the third verse on the importance of self-knowledge is found in: "We will soon show them our signs in the universe and in their own souls, until it becomes quite clear to them that ft is the Truth." (41:53)
Allah says that very soon we will show them our signs, but what are these signs and where will they be found? Allah tells us that these signs are found in two places: meaning in the external world and in their own souls. This ayah tells us that by considering these signs which are within our own selves and which are in the universe, it will become completely clear that Allah truly exists. According to some interpretations this fact will not only be true, but will be the truth itself. It is important to understand the distinction between these two expressions; it is the same when we say that Imam All (A.S.) is not only just but that he is just meaning that justice was embodied in Imam Ali (AS.).
We shall rely on the Glorious Qur'an for guidance. In everyday life when we purchase a new appliance or a gadget, we immediately turn to its manual for guidance in correctly operating it, believing that its manufacturer is the best source of guidance. So it seems quite logical for a Muslim to turn to the Glorious Qur'an for instructions on correct conduct in life, convinced that the Maker and Creator of human beings is also the best source of guidance in learning about the immensely complex nature of human beings.
Another verse pertaining to our topic is found in surah al-Dhariydt: 'And there are signs on the earth for those who are certain. And in your own souls (too); wi11 you not then see?"(51: 20, 21)
We learned that Allah has two kinds of signs, the ones in the external, physical world, and those within ourselves. Verse 20 deals with those signs that have to do with the physical realm. In it the Almighty God tells us that there are signs on the earth for those who believe.
Immediately a question arises: why should those who already believe need the reassurances of such signs, and why should those who are not believers in God remain oblivious of them, yet more in need of them?
The answer given by great scholars of Islam is that those whodo not believe in a creator as the Lord and Sovereign of the universe, also tend not to look or pay attention to that which is before them remaining for the most part oblivious of signs which are readily discernible to believers.
In the following verse, 21 of Surah al-Dhaaniitt, the Lord says: "And in your own souls (too); will you not then see?"
This verse calls to our attention to the need to look for these signs within ourselves. We are clearly and unambiguously told that there are signs in the external world as well, and these are sources of guidance for us.
From these verses it becomes clear to us that Muslims are urged not to focus on their souls to the exclusion of the physical, material world; and conversely, not to think that material affairs are all that matter.
In India for instance, there are people who try to strengthen the power of their souls in order to enable themselves to perform certain deeds not ordinarily possible. But in so doing, they loose touch with the everyday life of the planet. That is not what faithful Muslims are commanded to do. Muslims are told the two go hand in hand and are complimentary to each other.
When a scientist is working on a project in the laboratory, or a person is performing the most menial of tasks to earn an honourable living, he or she is carrying out one of God's commandments. It is again, one of the most distinct characteristics of Islam that two worlds are never separated.
In today's world, in Western societies in particular, we see countless examples of people who are totally alienated from themselves, seeking all in the material life.
In more extreme cases, the alienation from the self has progressed to such a degree that being alone becomes painful and undesirable. Why? Because when such a person is alone, in a way he has lost contact with the eternal world, which is all he has. So being alone with his soul and spirit, he has to face a world which has no meaning to him, and matters not to him. In trying to escape the inevitable loneliness, many resort to mind-altering drugs, such as alcohol and narcotics.
A person with a healthy spirit can be alone yet not lonely. One who has forsaken a part of himself, his spirit, his consciousness, when alone, seeks to destroy it, rather than facing that which is excruciatingly painful; thus resorting to drugs becomes an easy escape route.
This is one reason why some societies use solitary confinement as a method of punishment for hardened criminals who already are serving life sentences and have nothing to lose by further acts of violence.
But when a faithful Muslim is alone by himself, he is not lonely. As a matter of fact being alone is prized by faithful Muslims. There is a Hadith from Imam Sajjad (A.S.) in which the Imam is quoted as saying: "If all between the East and West were to die, I would not feel lonely as long as the Qur'an was with me.
After performing our personal and social duties, those who are still disbelieving and those who still insist on erring, will not be harmful to us. Perhaps they will bother you, and at most they may kill you, but they will not be able to take your faith away from you. On the contrary, these pressures strengthen your faith.
Returning to our main theme, the third verse on the importance of self-knowledge is found in: "We will soon show them our signs in the universe and in their own souls, until it becomes quite clear to them that ft is the Truth." (41:53)
Allah says that very soon we will show them our signs, but what are these signs and where will they be found? Allah tells us that these signs are found in two places: meaning in the external world and in their own souls. This ayah tells us that by considering these signs which are within our own selves and which are in the universe, it will become completely clear that Allah truly exists. According to some interpretations this fact will not only be true, but will be the truth itself. It is important to understand the distinction between these two expressions; it is the same when we say that Imam All (A.S.) is not only just but that he is just meaning that justice was embodied in Imam Ali (AS.).
We shall rely on the Glorious Qur'an for guidance. In everyday life when we purchase a new appliance or a gadget, we immediately turn to its manual for guidance in correctly operating it, believing that its manufacturer is the best source of guidance. So it seems quite logical for a Muslim to turn to the Glorious Qur'an for instructions on correct conduct in life, convinced that the Maker and Creator of human beings is also the best source of guidance in learning about the immensely complex nature of human beings.
Another verse pertaining to our topic is found in surah al-Dhariydt: 'And there are signs on the earth for those who are certain. And in your own souls (too); wi11 you not then see?"(51: 20, 21)
We learned that Allah has two kinds of signs, the ones in the external, physical world, and those within ourselves. Verse 20 deals with those signs that have to do with the physical realm. In it the Almighty God tells us that there are signs on the earth for those who believe.
Immediately a question arises: why should those who already believe need the reassurances of such signs, and why should those who are not believers in God remain oblivious of them, yet more in need of them?
The answer given by great scholars of Islam is that those whodo not believe in a creator as the Lord and Sovereign of the universe, also tend not to look or pay attention to that which is before them remaining for the most part oblivious of signs which are readily discernible to believers.
In the following verse, 21 of Surah al-Dhaaniitt, the Lord says: "And in your own souls (too); will you not then see?"
This verse calls to our attention to the need to look for these signs within ourselves. We are clearly and unambiguously told that there are signs in the external world as well, and these are sources of guidance for us.
From these verses it becomes clear to us that Muslims are urged not to focus on their souls to the exclusion of the physical, material world; and conversely, not to think that material affairs are all that matter.
In India for instance, there are people who try to strengthen the power of their souls in order to enable themselves to perform certain deeds not ordinarily possible. But in so doing, they loose touch with the everyday life of the planet. That is not what faithful Muslims are commanded to do. Muslims are told the two go hand in hand and are complimentary to each other.
When a scientist is working on a project in the laboratory, or a person is performing the most menial of tasks to earn an honourable living, he or she is carrying out one of God's commandments. It is again, one of the most distinct characteristics of Islam that two worlds are never separated.
In today's world, in Western societies in particular, we see countless examples of people who are totally alienated from themselves, seeking all in the material life.
In more extreme cases, the alienation from the self has progressed to such a degree that being alone becomes painful and undesirable. Why? Because when such a person is alone, in a way he has lost contact with the eternal world, which is all he has. So being alone with his soul and spirit, he has to face a world which has no meaning to him, and matters not to him. In trying to escape the inevitable loneliness, many resort to mind-altering drugs, such as alcohol and narcotics.
A person with a healthy spirit can be alone yet not lonely. One who has forsaken a part of himself, his spirit, his consciousness, when alone, seeks to destroy it, rather than facing that which is excruciatingly painful; thus resorting to drugs becomes an easy escape route.
This is one reason why some societies use solitary confinement as a method of punishment for hardened criminals who already are serving life sentences and have nothing to lose by further acts of violence.
But when a faithful Muslim is alone by himself, he is not lonely. As a matter of fact being alone is prized by faithful Muslims. There is a Hadith from Imam Sajjad (A.S.) in which the Imam is quoted as saying: "If all between the East and West were to die, I would not feel lonely as long as the Qur'an was with me.
posted by ABBAS ALAM @ 08:58
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