IS
REFORMATION OF THE CHANGE (OR THE DEGRADATION BROUGHT ABOUT
BY THE CHANGE) NOT INCUMBENT?
by Ml Ashraf Ali Thanwi RA
-------------------------
It is not expected of any Muslim to answer that there is no
need to reform and reverse the detrimental process of the
evil change which has and is presently gripping the Ummah.
No Muslim can say that there is no need to reform the degraded
and stagnant condition of the Ummah. We shall now, Insha-Allah,
indicate the way by which the Ummah may achieve the incumbent
reformation.
At
the very outset it should be understood that the change or
'revolution' which the Ummah has suffered is a spiritual ailment.
Like physical ailments have causes, so too have spiritual
ailments. Like the cure for physical disease is the elimination
of the causes, so too, the cure for spiritual disease is the
elimination of its causes. Once the causes of the spiritual
disease have been eliminated, spiritual health and vigour
will be the result. There are two factors to be dealt with
in this regard:
1.
Diagnosis to establish the causes.
2.
Ways and means of eliminating these causes.
A
careful and thorough study and examination will reveal that
the cause of the Ummah's disease of change and decadence consists
of two parts:
a.
Dearth of Islamic knowledge, i.e. widespread ignorance prevailing
in the Ummah.
b.
Lack of determination.
In
the absence of knowledge, the essential laws of the Deen remain
hidden. Lack of determination impedes practise even if one
possesses knowledge.
WAYS
AND MEANS OF ELIMINATING THE CAUSES OF OUR DEGRADATION
This is the most important factor which demands the
greatest attention and the firmest resolution. It has been
stated above that the cause of the Ummah's fall consists of
two parts. Now, each of these two parts has to be attended
to and eliminated in different ways. Both the Ulama and the
seekers of knowledge have a role to play in the elimination
of ignorance and for each group the programme of action is
different.
The
laymen, i.e. those who have to seek knowledge, fall in two
categories, viz., the wealthy who have sufficient means and
those with lesser means, who have to spend their times in
earning their livelihood. The wealthy who have the means should
liberate their sons and dedicate them to the purpose of acquiring
Deeni knowledge. Although worldly knowledge may be pursued,
this should be only to the degree of necessity and be kept
subservient to the Deen. The pursuit of worldly learning should
never be allowed to eclipse Islamic knowledge. In this way
the new generation -- the offspring of the present generation
-- will be reformed.
The
elders themselves should engage in the acquisition of knowledge.
Arrangements must be made with an Aalim or one well-versed
in Deeni knowledge. Ilm should be acquired from such a person
systematically. If possible acquire the knowledge through
the medium of the Arabic language, for Arabic is the medium
of greater insight. If this is not possible, then acquire
through the medium of another language. On the advice of an
experienced Aalim, a set of books should be studied. The books
prescribed should comprehensively explain the various branches
of the Deen, viz., Aqaa'id, Diyaanaat, Mu'aamalaat, Mu'aasharaat
and Akhlaaq. Each book should be studied twice or thrice under
the guidance of an Ustad. If this is not possible, then complete
each book at least once by an Ustad. Thereafter study it several
times on your own.
Those
not in position to devote much time to the acquisition of
knowledge because of involvement in earning of livelihood
should also study a set of books. These books should be prescribed
for their children as well and should be studied repeatedly.
This system of self study should be adopted until arrangements
could be made to enlist the service of an Ustad who can teach
the books. The studies should proceed systematically and with
regularity. Should any section in the books not be clear,
then make a mark and when meeting a person of knowledge seek
clarification from him regarding the relevant section. But,
never form your own opinion, for this can be very dangerous.
The
various categories of seekers of knowledge should, in addition
to their respective ways of study, adopt another two obligations:
These are:
1.
Whenever you are not aware of the Shariah's ruling regarding
any of your affairs, worldly or religious, immediately approach
the Ulama for guidance. If locally no such Aalim is available,
write to such Ulama who will be able to guide you. If one
mas'alah (rule) is asked every day, after a year one will
have acquired the knowledge of over 350 masaa-il. After ten
years this number will have grown to 3500. This is not a difficult
task.
2.
The second necessary duty is to visit frequently the gatherings
of Ulama, be such gatherings public or private occasions.
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