Maariful Quran - Mufti Shafi Usmani RA - Vol - 4 - Page

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Siirah Al-Taubah : 9 : 122 500Zakah and Hajj. In fact, the understanding of religion means that oneunderstands that he or she will have to account for every word, deed,movement and rest in the Hereafter, and that how should he or shelive in this world (in view of that). The perfect understanding of religionis really the name of this concern. Therefore, Imam AbG HanTfahdefines fiqh (understanding) by saying, 'that one understands everythingthe doing of which is necessary for him or her, and also understandseverything abstaining from which is necessary for him or her.'As for the current definition of 'Ilmu 'I-Fiqh as a religious science thatdeals with its subsidiary problems and rulings, it is a later day terminology.The reality of Fiqh as it appears in Qur'an and Sunnah is nomore than what the great Imam has stated: 'a person who has readthrough all books of religion but did not acquire this understanding isnot an 'Alim in the terminology of Qnr'En and Sunnah.' So, the gist ofthe investigation made here tells us that, in the terminology of theQur'an, the sense of acquiring the knowledge of religion is to acquireits understanding, regardless of sources employed in such acquisition.These may be books or the company of teachers. They all form part ofthe curriculum.The essential duty of an 'mim after he acquires the knowledgeof DinThis too the Holy Qur'an has put in one single sentence: $5 I;;$, :"so that they may warn their people (against the disobedience of Allah)."At this place as well, it is worth attention that the sentence hasidentified 'the warning of a people' as a duty of the 'Alim. The Arabicword: ,I&\ (indhgr) is usually translated into English as warning in thesense of putting the fear of something into someone, though it stilldoes not convey the ultimate sense in full. The truth of the matter isthat such warning or putting the fear of what must be avoided cantake many forms. For instance, one may warn against an enemy, thief,robber or some beast or poisonous creeper. Then, there is the kind ofwarning a father would give, out of his affection and concern for hischildren, against things that hurt, like the fire, poisonous insects andunhealthy food. This is based on love, and on the desire to protectwhich has a special tone and temper, totally different from the former.Indhar is the name of warning given in that manner and with that motive.Therefore, prophets and messengers of Allah have been given thetitle of (nadhli-: warner) and this duty of warning people assigned to
Sirah Al-Taubah : 9 : 122 501the 'Alim is really nothing but a part of the legacy left by prophetswhich, according to the binding authority of Hadith, the 'mim inherits.At this point, we may also wish to consider that the blessed prophetsare known by two appellations: Bashir and Nadhir. You alreadyknow the meaning of nadhG (warner) from the preceding discussion.Bashir means one who gives bashiirah, that is, good news or glad tidings.It is a part of the mission of blessed prophets that they give gladtidings to those who act righteously. Though, at this place too, whathas been mentioned is Indhar or warning explicitly, yet, other textualimperatives show that it is also the duty of an 'Alim that he shouldgive good news of rewards too for those who do good deeds. Now thatthe mention of indhgr (warning) has been considered sufficient at thisplace has its reason. Actually, it indicates that man is charged withtwo things. One: that he elects to do what is beneficial for him in thisworld and in the world to come. Two: that he avoids doing things likelyto bring harm to him, People of learning and people of wisdom bothagree that the later of the two has the higher priority. In the terminologyof Muslim jurists, this is known as 'bringing benefit' and 'repellingharm' and the latter has been given precedence to the former. In additionto that, when harm is repelled, it serves the purpose of bringingbenefit in its own way, because if someone abandons what is beneficialand necessary for him, it brings harm. Given this situation, whoevermakes the effort to stay safe from the harmful effects of bad deeds willalso make the effort to stay away from leaving off what one must donecessarily.From here we also learn the main reason why religious sermonsand acts of da'wah generally remain ineffective in our time. We haveseen a glimpse of the cardinal etiquette of indhzr or warning, as givenabove. Contemporary sermons and acts of da'wah seem to miss themanners, something that would exude care, concern, attachment, mercyand the earnest wish to give out what is really good for the listeners,not only in words but through the style of address and the empathyof tone and diction as well. It would be wonderful if the addresseecomes to believe that the things the speaker is saying do not aim atdisgracing him or settling scores against him, in fact, this person istelling me what he thinks is good and beneficial for me just out of love.If the tablgh we do today or the da'wah we carry to correct people who
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Page 19 and 20: Sikh Al-Taubah : 9 : 117 - 119 483D
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Page 29 and 30: Sirah Al-Taubah : 9 : 122 493And it
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Page 33 and 34: Surah Al-Taubah : 9 : 122 497Muslim
Page 35: S6rah Al-Taubah : 9 : 122 499- -2.
Page 43 and 44: (Jonah)Siirah Yiinus is Makki and i
Page 45 and 46: (Alif, Lam, Mh),*+ (Ha, Mfm) anddp
Page 47 and 48: else be made an associate or partne
Page 49 and 50: vious, probabilities disclose no re
Page 51 and 52: ed adversely, and if the sun were t
Page 53 and 54: In the cited verse, the purpose is
Page 55 and 56: Hereafter) for those who fear Allah
Page 57 and 58: come pleased and content with their
Page 59: The answer is that the expression u

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