(Continued from previous issue)
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 grass and grains are converted into milk, a very 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 metals, 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 geo-centric theory of the solar system 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. 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’s 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 self-analysis. 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, 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 incurious 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.
Conversion—A Healthy Historical Process
A few years ago I went through a book by an Indian writer called “The Politics of Conversion”. I found that there was only one point on which I differed from the author and that was the choice of title for the book. I felt that it might more justifiably have been called “The Politicization of Conversion”. This would have underscored the necessity to avoid the sensationalism of giving a political hue to something which was, after all, a natural reality.
What is conversion? Usually conversion is equated with proselytism. But conversion, in its broadest sense, is much further-reaching, in that it is a universal principle of nature. It is a historical process—healthy and inexorable—and attempting to put a stop to it would be like trying to put a stop to history itself. And who in this world has the power to do so? Conversion, in reality, is the birth of an entirely new entity resulting from the encounter between old and new schools of thought. This is a universal law established by nature itself.
The study of human history reveals that a certain process is always at work, which Carl Marx had wrongly called dialectical materialism. More rightly this is a dialogue-conversion process. That is, when two systems of thought clash with each other, an intellectual revolution ensues.
This dialogue-conversion process is the only ladder to all kinds of human progress. That is, whenever any revolution of civilization has been produced or a human group has succeeded in performing some great creative role, it has always come in the wake of this same dialogue—conversion process.
There is no single form of this process. It can be religious or non-religious in nature. In the history of the last fifteen hundred years we find two major examples—one of religious conversion and the other of secular conversion.
The history of the Arabs provides the example of religious conversion. Up to the sixth century A.D., the Arabs led a confined tribal life under the idolatrous system. Then at the beginning of the seventh century, there appeared the religion of monotheism, Islam. In consequence, intensive dialogue began between the monotheists and idolaters. This dialogue assumed such an aggressive character that it came to the point of collision. As a result a new way of thinking was born among the Arabs, which went on growing till it took the form of a great intellectual revolution.
This intellectual revolution, or this discovery of a new idea, resulted in the emergence of a new personality among the Arabs. In the words of a European historian, every one of them acquired such a revolutionary personality that their entire people became a nation of heroes. Within just fifty years they brought about that historical event which is called by a historian “the miracle of all miracles.” Briffault puts this in a nutshell: “But for the Arabs, western civilization would never have arisen at all.”
Another example is that of the European Christian nations. After the crusades—a historical process extending over several hundred years—these nations too went through a conversion process. This conversion was secular rather than religious. Intense conflict took place between science and religion. This is elucidated in the book: Conflict Between Science and Religion.
This encounter continued for several hundred years in the form of dialogue and conflict, until a new intellectual revolution was produced within the European nations and they finally bade good-bye to the old and opted for the new.
This revolution is known as the Renaissance.
It was this revolution which enabled the European nations to perform the greatest feat of history, i.e. emerging from the traditional age into the age of science. The truth is that the human mind is a treasure-house of unlimited power. In normal situations the human brain remains in a dormant state. It is only external shocks which awaken it and the greater they are the greater the intellectual revolution within man. This shock treatment produces in man what psychologists call brain storming. This brings about a fresh intellectual outlook, a transformation which elevates a normal man to the level of a superman, who is then able to perform great feats.
Religious conversion is only a small part of this whole process. When the dialogue-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.
It must be appreciated that there are two major kinds of religious conversion—inner faith conversion and inter faith conversion. Now let us take an example of inter faith conversion. There was a multi-lingual Bengali Doctor of Philosophy, Nishi Kant Chattopadhyaye, who, having first studied philosophy, then all major religions, faced intellectual confrontation with different faiths. Finally he made an intellectual discovery in consequence of which he left his ancestral religion, Hinduism, in favour of Islam. His Muslim name was Azizuddin. He delivered a lecture, published later under the title, Why I Have Embraced Islam, which describes in detail the story of his intellectual development. This lecture has been reproduced in one of the chapters of this book.
There have also been instances of men and women who were born in Muslim families, who later cast off their family religion in order to turn into secularists, or even atheists in some cases. However, sooner or later they reached a turning point in their lives when they came back to Islam as sincere practising Muslims.
The author of this book is an example of this kind of inner faith conversion. He was born in a Muslim family and until 1942, kept on performing all religious duties and rituals under the influence of the family. Then, an intellectual revolt took place in his mind against Islam and consequently he became a totally irreligious person for many years to come. It was not until 1948, after five years of systematic analytical study of modern philosophy, science and religion that the author was fully convinced of the continuing relevance and credibility of Islam and decided to return to it again. But, this time it was a return, or conversion, to a consciously chosen and rediscovered Islam, not to the traditionally inherited one.
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 a 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. □
