Maariful Quran - Mufti Shafi Usmani RA - Vol - 1 - Page

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Surah Al-Baqarah 2 : 1 - 5 110And it has certainly been revealed to you and to those whohave gone before you ... (39:65)Thus He reveals to you and He revealed to those who havegone before you. (42:3)Fasting is decreed (literally, written) for you as it was decreedfor those before you. (2:183)Such was Our way with the messengers whom We sent beforeyou. (17:77)In these and similar verses, whenever the Holy Qur'an speaks ofthe sending down of a Book or a revelation or a prophet or amessenger, it always attaches the conditional phrase, Min qabl(before) or Min Qablik (before you), and nowhere does it employ orsuggest an expression like min ba'd (after you). Even if other verses ofthe Holy Qur'an had not been explicit about the finality of theprophethood of Muhammad and about the cessation of revelation,the mode of expression adopted by the Holy Qur'an in the presentverse would in itself have been sufficient to prove these points.The God-fearing have Faith in the HereafterThe other essential quality of the God-fearing mentioned in thisverse is thht they have faith in AZ-xkhirah (the Hereafter). Lexicallythe Akhirah signifies 'that which comes after something'; in thepresent context, it indicates a relationship of contrast with thephysical world, and thus signifies the other world whlch is beyondphysical reality as we know it and also beyond the sensuous orrational perception of man. The Holy Qur'an gives to the Hereafterother names too - for example, Dar al-Qarar (the Ever-lasting Abode),Dar al-Hayawan (the Abode of Eternal Life) and Al-'Uqba (theConsequent). The Holy Qur'an is full of vivid descriptions of theHereafter, of the joys of heaven and of the horrors of hell. Althoughfaith in the Hereafter is included in faith in the unseen which has
already been mentioned, yet the Holy Qur'an refers to it specificallybecause it may, in a sense, be regarded as the most important amongthe donstitutive elements of faith in so far as it inspires man totranslate faith into practice, and motivates him to act in accordancewith the requirements of his faith. Along with the two doctrines of theOneness of God and of prophethood, this is the third doctrine which iscommon to all the prophets and upon which all the Shari'ahs areagreed.4Faith in the Hereafter: A revolutionary beliefThe belief in the Hereafter, among Islamic doctrines, is the onewhose role in history has been what is nowadays described asrevolutionary, for it began with transmuting the morals and mannersof the followers of the Holy Qur'an, and gradually gave them a place ofdistinction and eminence eveh in the political history of mankind. Thereasonis obvious. Consider the case of those who believe that life in 'the phygical world is the only life, its joys the only joys and its painsthe only pains, whose only goal is to seek the pleasures of the sensesand the fulfilment of physical or emotional needs, and who stubbornlyrefuse to believe in the life of the Hereafter, in the Day of Judgment4. There is a deplorable misconception with regard to the Hereafter, quitewide-spread among those who are not, or do not want to be, familiar withthe Holy Qur'an and who have at the same time been touched by therationalism, materialism and libertarianism of the Western society, whichmakes them cherish certain mental and emotional reservations at leastabout the horrors of hell, if not about the joys of heaven. Some of them havegone to the preposterous length of supposing that these are the inventionsof the 'Ulama' whom they describe as 'abscurantists' - of course, in thejargon of the Western Reformation and of the so-called Enlightenment.They ignore the obvious fact that faith in the Holy Qur'an necessitates faithin every word of the Holy Qur'an, and that it is not possible to affirm onepart of the Book while denying another and yet remain a Muslim-- ;?$I,.>,.-,b,&-, &I ,& : "What, do you believe in one part of the Book and denyanother?"(2:85) Moreover, these enlightened Muslims have never made aserious attempt to take into account the complex historical factors that ledto-the rise of the Enlightenment in Europe, nor the meaning of thesubsequent development in ethical ideas. We may, therefore, ave a few andvery brief indications. There has been no dearth, even in the hey-day of theEnlightenment, of thinkers who have had no scruples in dispensing withethics altogether which they look upon as superstition or tyranny andhence a blight for the human personality.Continued
Page 1 and 2: Surah Al-Fatihah 1 : 1 - 7 82nor do
Page 3 and 4: Surah Al-Fatihah 1 : 1 - 7 84said t
Page 5 and 6: Surah Al-Fatihah 1 : 1 - 7 86Two do
Page 7 and 8: Surah Al-Fatihah 1 : 1 - 7 88religi
Page 9 and 10: Surah Al-Fatihah 1 : 1 - 7 90and ai
Page 11 and 12: Surah Al-Baqarah 95SURAH AL-BAQ(The
Page 13 and 14: Surah Al-Baqarah 2 : 1 - 5 97great
Page 15 and 16: Surah Al-Baqarah 2 : 1 - 5 99Bakr,
Page 17 and 18: Surah Al-Baqarah 2 : 1 5---101way o
Page 19 and 20: Surah Al-Baqarah 2 : 1 - 5 103yuq.T
Page 21 and 22: Surah Al-Baqarah 2 : 1 - 5 105-acco
Page 23 and 24: faith in hereafter. Commenting on t
Page 25: Surah Al-Baqarah 2 : 1 - 5 109An ar
Page 29 and 30: Surah Al-Baqarah 2 : 6 - 7 113true
Page 31 and 32: Surah Al-Baqarah 2 : 6 - 7 115end o
Page 33 and 34: Surah Al-Baqarah 2 : 6 - 7 117also
Page 35 and 36: Surah Al-Baqarah 2 : 8 - 20 119them
Page 37 and 38: and of those who do not -- the firs
Page 39 and 40: one says. If a man's activities do
Page 41 and 42: Surah AZ-Baqarah 2 : 8 - 20 125hesi
Page 43 and 44: Surah Al-Baqarah 2 : 8 - 20 127In t
Page 45 and 46: Surah Al-Baqarah 2 : 8 - 20 129puni
Page 47 and 48: Surah Al-Baqarah 2 : 21 - 22 131tea
Page 49 and 50: Surah Al-Baqarah 2 : 21 - 22 133mak

Maariful Quran - Mufti Shafi Usmani RA - Vol - 1 - Page

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