AN INTELLECTUAL TRANSFORMATION
Rational Outlook
WHEN an individual belonging to one religious group joins another religious group after converting to that religion, in religious terminology that is called proselytism. But this is a limited concept of conversion, which needs to be viewed in a broader perspective.
The religious view of conversion relates only to religious tradition. In this respect it is relatively limited in its spectrum. The rational outlook, on the contrary, is much broader in scope, being based on the eternal principles of nature itself. Although it would be proper to say that, in the religious context, conversion for human beings is a matter of choice, in the rational sense, this is not so. It is an eternal principle of life, in exactly the same way as the laws of nature have the status of being immutable. We are compelled to accept the principle of conversion, just as we are compelled to accept the morning following the evening, or one season coming after another.
ISLAM AND CONVERSION
Conversion in Islamic thought is not synonymous with proselytism in
the formal sense. It is an event, which takes place in a person’s life
as a result of an intellectual revolution or spiritual transformation. It
is not simply leaving one religious tradition for another. The Islamic
ideal of conversion is for the individual to discover the truth after an
exhaustive search for it and then by his own choice, abandon one
religion for another. The study of the Quran invites its readers towards
transformation in thinking, and not a change of religion in the simple
sense.
In the first phase of Islam, some Arab bedouins had accepted Islam just by reciting the kalima, the creed of Islam, while they had not undergone any change in character at a deeper level. The Quran admonished them in strong terms: “The Arabs of the desert say ‘We believe.’ Say, ‘You have not believed yet’; but rather say, ‘We have accepted Islam’, for the true faith has not yet entered into your hearts.”(49: 14). From this we learn that conversion according to Islam means a thorough transformation of the person and not just a change of religion in the everyday sense.
The Quran refuses to give its seal of approval to conversions, which are mere formalities and outlines the character of those who transform truly in the following manner:
“When they listen to that which was revealed to the Messenger, you will see their eyes filled with tears as they recognize its truth. They say: ‘Lord, we believe. Count us among Your witnesses. Why should we not believe in God and in the truth that has come down to us? Why should we not hope for admission among the righteous?” (5: 83-84)
Similarly, the Quran speaks of true believers “as those whose hearts tremble with awe at the mention of God, and whose faith grows stronger as they listen to His revelations. They are those who put their trust in their Lord, who pray regularly, and give in alms out of what We have provided for them. Such are the true believers. They have a high standing with their Lord, His forgiveness and an honourable provision made for them.” (8: 2-4)
This shows that religious conversion in fact is the result of a realization. When the individual’s search for truth finds a convincing answer, it is such a profound experience that his heart is intensely moved. His eyes are filled with tears. His whole existence is moulded in the cast of truth. It is then that he emerges a new and altogether different person, having undergone a transformation.
Those who enter the fold of Islam after being influenced by their study of the Quran have been thus described in the Quran: “Is then he who knows that what has been revealed to you by your Lord as the truth, like him who is blind? Truly, none will take heed but the wise.” (13: 19)
Religious conversion in fact is the result of a realization. When the individual’s search for truth finds a convincing answer, it is such a profound experience that his heart is intensely moved.
According to this verse, the real conversion is one, which has taken place when the convert is aware that he has entered the phase of gnosis and has left behind the phase of ignorance. This same reality has been expressed in different ways in the Quran, for instance, by the simile of the earth. When the rains come, the fertile earth blooms, becoming green with vegetation. “Good soil yields fruit by God’s leave. But poor and scant are the fruits, which spring from barren soil. Thus we show our signs to those who render thanks.” (7: 58)
Then there is the parable of the tree: “Do you not see how God compares a good word to a good tree whose root is firm with its branches in the sky, yielding its fruit all the time by God’s leave? God gives parables to men so that they may become mindful. But an evil word is like an evil tree torn out of the earth, and has no stability. God will strengthen the faithful with His steadfast word, both in this life and in the Hereafter.
He leaves the wrongdoers in error. God accomplishes what He pleases.” (14: 24-27)
These verses from the Quran tell us the difference between one who has found the truth and one who has failed to do so. The latter is like the shrub growing on the upper surface of the soil; it is short lived, either vanishing on its own or being pulled out, and is of no use to humankind. The former resembles a profitable, fruitful tree planting its roots deep down into the earth. It seems that it is for the earth and the earth is for it. Receiving sustenance from the earth as well as the atmosphere, it benefits people in many ways. Rooted as it is in the earth, it has a desirable and meaningful existence.
CONVERSION—A UNIVERSAL PRINCIPLE
Another aspect of conversion, pointed out repeatedly in the Quran,
is that it is not confined solely to religion. It is rather a universal
principle, by which all kinds of progress have been set in motion.
The present universe was originally composed of condensed matter, then it underwent a process of internal change, by which it began expanding until this vast universe, with which we are now familiar, was formed (21: 30). Similarly, the earth lies dry and barren, then it is transformed by the rain so that, “it begins to stir and swell, putting forth every kind of radiant bloom” (22: 5). Again, some apparently unformed matter passes through well-defined stages in the womb, until it assumes the form of a complete living creature—this goes for both humans as well as animals. Then, grass and grains enter the cow’s belly and, by a certain natural system undergo a transformation, until the grass and grains are converted into milk, a precious food for man. (16: 66)
By citing such natural phenomena, the Quran demonstrates how this world has been established on the universal principle of conversion. Here all kinds of progress are instigated through the process of transformation. For instance, the combination of two gases resulting in water, iron being transformed into steel, chemical combinations of various kinds producing useful products, etc. All these are examples of conversion in its broader sense. The same kind of conversion is at work in the world of human thought. There is an ongoing interchange of ideas in this world. Through this process one school of thought gives way to another better school of thought. For instance, for several hundred years the geocentric theory of the earth dominated world thought. Then as a result of intellectual advances it began to erode, until finally it was rejected by the academic world, being replaced by the heliocentric theory, this having stood the test of observation. Conversion in the world of thought is called religious conversion, which is only a small part of the vaster scheme of nature. The truth is that conversion is a universal law established by nature itself, on the basis of which all the material progress of the modern world has been taking place. Just as the physical growth of living beings (humans and animals) has depended wholly on this principle of conversion, so also has all the progress made in the world of thought over thousands of years. That is, theories have become established truths when proven by available facts.
Religion is deeply related to conviction and conviction in turn is related to discovery. There is no conviction without discovery and there is no religion without conviction.
In this world no meaningful development can take shape without going through this process of conversion. This is especially true of the acceptance of religion, which is another name for recognition of spiritual truth. Only that religion can become one’s own, which has been discovered as a result of personal struggle. Religion is deeply related to conviction and conviction in turn is related to discovery.
There is no conviction without discovery and there is no religion without conviction. The true follower of a religion is not one who is simply born into it. Finding religion must be a matter of conviction and is possible only after a long period of self-analysis. Then the would-be adherent should feel that he is rediscovering something of which he is already in possession.
THE REALITY OF CONVERSION
Conversion does not mean just saying some formal words, changing
one’s name and leaving one cultural group to join another. It entails
not just an outward change of religion, but a profound alteration of the
mindset after passing through many stages of soul-searching and selfanalysis.
Conversion, in essence, is the emergence of a new individual— one of the most significant events of human history, for it is only with the proliferation of such spiritually reformed personalities that any given society will attain true moral uplift, and reach the highest levels of achievement.
Conversion is not just an outward change of religion, but a profound alteration of the mindset after passing through many stages of soulsearching and selfanalysis.
Conversion, in reality, is an event resulting from a sense of discovery. After making a great discovery, one does not remain as before. One becomes a new man. Only a truly revolutionary change of this kind merits the name of conversion. When it does take place, it stems from personal decision-making, and not from greed or external pressures. It causes those lacking in awareness to become intellectually receptive; the dormant come fully alive in all their senses; the morally “blind” gain a code of ethics; the non-curious develop a questing spirit; those living in a circumscribed environment suddenly enter a world without limits, where they can breathe freely; creatures existing at the purely physical level rise above it and begin really to live on a higher conceptual plane; the aimless wanderer, becoming spiritually focused, learns the secret of leading a purposeful life.
Religious conversion is only a small part of this whole process. When the dialogue or conversion process is set in motion, it cannot have limits set to it. It is not possible to allow one kind of conversion and to prohibit another. Being a stormy process, it is boundless.
To sum up, conversion is a universal and inescapable law of nature. A study of psychology and history tells us that, in order to give a new impetus to an individual or a group and to bring about a moral and intellectual revolution, what is most effective is the sense of discovery. This feeling of having discovered some truth, which was as yet unknown, awakens all the dormant powers of the individual. This feeling turns an ordinary man into a superman. It is such supermen who cross the ocean, who scale mountains, and who by their heroic character cause history to enter a new age.
Today, human history is once again facing a deadlock. History is once again in need of people who pass through this experience of discovery. For it is such people, charged with new spiritual power, who will give a strong push to human history to enter a new and a better age.