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How Should We Witness to the Truth?
Let us now see in what manner we should discharge our duty of
witnessing to the Truth. Witnessing is of two types: one, witness by words, or the
word-witness; the other, witness by acts and deeds, or the act-witness. [6]
In what way should our words witness to the Truth? Through our speech
and writing, we should proclaim and explain to the world the guidance that has come to us
through God's Messengers. This, in sum, is the word-witness. Employing all possible
methods of education, using all possible means of communication and propagation, mastering
all knowledge provided by the contemporary arts and sciences, we should inform mankind of
the way of life that God has laid down for man. The guidance that Islam gives to humanity
in thought and belief, in morality and behaviour, in culture and civilization, in
economics and business, in jurisprudence and judiciary, in politics and civil
administration that is, in all aspects of inter-human relations we should clearly and
fully expound before mankind. By rational discourse and convincing evidence, we should
establish its truth and soundness. By soundly reasoned critique, we should rebut all that
is contrary to the guidance given by God.
The task is enormous. Full justice cannot be done to it unless the
thought of guiding man to the right path seizes the whole Ummah as completely as it did
each Messenger personally. It is essential, too, that this task should become the central
objective of all our collective endeavours, that we should commit all our hearts and
minds, all of our resources, to this cause. Uppermost in all our actions should be this
objective. Under no circumstances should we allow any voice within ourselves to bear
witness against the Truth and Divine guidance that we have.
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In what way should our acts and deeds witness to the Truth? For this
purpose, the guidance that we hold to be true we must put into practice. Our actions
should demonstrate the principles we profess to believe in.
Put simply: let our lives speak the truth, and let the world hear it
not merely from our lips but also from our deeds; let mankind witness all the blessings
that the Divine guidance brings to human life. Let the world taste in our conduct,
individual and collective, that sweetness and flavour which only the faith in One God can
impart to character and morality. Let the world see what fine examples of humanity are
fashioned by Islam, what a just society is established, what a sound social order emerges,
what a clean and noble civilization arises, how science, literature, and art flourish and
develop on sound lines, what a just economy compassionate and free from conflict is
brought about. Indeed, how every aspect of life is set right, developed and enriched.
We shall not be doing our duty to this task unless our lives,
individual and collective, become a living embodiment of Islam: unless our personal
characters are a living proof of its truth, our homes are fragrant with its teachings, our
businesses and factories are illuminated by its rules and laws, our schools and
institutions are shaped by its ideas and norms, and our literature and media reflect its
principles. Indeed until our entire national policy and public life make its truth
manifest and self-evident.
In short, wherever and whenever any individual or people come in
contact with us it is our duty to convince them, by our example, that the principles and
teachings which Islam proclaims to be true are indeed true, and that they do improve the
quality of human life and raise it to better and higher levels.
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Finally, I should state one more important thing. This witness of ours
would not be complete unless we establish a state based on the principles and teachings of
Islam. By translating its ideals and practices, its norms and values, its rules and laws,
into public policies and programmes, such a state would demonstrate how the Divine
guidance leads to equity and justice, reform and upliftment, caring and efficient
administration, social welfare, peace and order, high standards of morality in public
servants, virtue and righteousness in internal policies, honesty in foreign policies,
civilized conduct in war, integrity and loyalty in peace. Such public conduct would be a
living testimony for all mankind that Islam is indeed the true guarantor of human
well-being, that only following its tenets can ensure the good of mankind.
Only when the Truth is witnessed in this manner, by both words and
actions, will the crucial responsibility laid upon the Muslim Ummah be fully discharged.
Only then will no ground remain for mankind to deny or turn away from the Divine guidance.
Only then, in the Hereafter, will the Muslim Ummah be in a position to take the
witness-stand after the Prophet, blessings and peace be on him, and declare that: Whatever
truth and guidance we were given by this Prophet, that we conveyed to mankind; those who
did not follow it are themselves to blame for going astray, not us.
This is the real meaning and scope of the witness that we as Muslims
ought to have been giving to the world, both by our words and our deeds. But now let us
turn to the actual state of affairs and examine the witness that we in fact are giving in
favour of the Divine guidance.
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Notes by Khurram Murad
The witness by word may be taken to be broadly subsumed under the
Quranic terminology of warning (indhar), bringing glad tidings (tabshir), inviting and
calling (da'wah), communicating (tabligh), teaching and instructing (ta'lim), conveying
and propagating (tilawah). The terminology for the witness by actions includes
establishing Islam (iqamatu 'd-din), making God's guidance and way of life prevail over
all others (izhar), establishing justice (qist), enjoining right and forbidding wrong, and
Jihad.
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