A critical analysis of the Modernists and the Hadeeth ... - Islam House

More documents

Recommendations

Info

) According to Perwez's interpretation of the Qur'aan, Dunya means our present and the one who gathers possessions for himself is a disbeliever. 'Aakhirah' is to save and store provisions for the coming generations. The one who works for immediate gains and stores some provisions for the coming generations is a believer (Mumin). The selfless philanthropist however, who has dedicated himself totally to save for the future generations is condemned the utmost as a polytheist (Muskhrik) and Faithless! While the world honors such people, names streets and foundations after them and considers them role-models for the future generation, Ghulam Parwaz condemns them and finds them guilty of the worst crime - Shirk. c) It is apparent that Perwez's writing is, nothing more than a twisted materialist manifesto where he defines the Deen (religion) as the state, the hereafter as amassing possessions for the future, and the congregational prayer as a gathering for mutual consultation. 2) Farahi's principle of coherence and the result of not following it. Farahi was Amin Ahsan Islahi's mentor. His follower praises him saying, “For almost fifty years, Farahi reflected over the Qur'aan, which remained his chief interest and the focal point of all his writings. His greatest contribution in its study is his discovery of coherence in the Qur'aan… - 126 -
Farahi demonstrated to all the western critics that with a sound understanding of the Arabic language one can appreciate the coherence in the Qur'aan which is certainly not a haphazard collection of injunctions… Serious differences in the interpretation of the Qur'aan, which have given rise to the menace of religious sectarianism, are actually the result of disregarding thematic and structural coherence in the arrangement and mutual relationship of various Qur'anic verses and paragraphs. Each sect has adopted its interpretation because isolating a verse from its context can associate multiple meanings to it. It is only the coherence of the Qur'an, which if considered leads to a definite and integrated understanding of the Divine Message. It is only then that the Qur'an can be truly regarded as a Mizan (Balance of Justice) and a Furqan (Distinguisher of Good and Evil). It is only then that the Qur'anic verse, 'Hold fast to the Cable of Allah and be not divided.' (3:103), can become a manifest reality and the unity in the Muslim Ummah be achieved. Farahi went on to enunciate certain principles necessary to understand and interpret the Qur'aan. The foremost among them was the principle of coherence. He was able to show that unless the Qur'aan is understood through a holistic approach a lot of its treasure of wisdom remains hidden… Farahi had adopted a very direct method in his study of the Qur'aan and his findings were as original as his approach…" [Hamid Uddin Farahi by Shehzad Saleem. Source: Official website of Amin Islahi). Shehzad Saleem is the editor of the magazine "Renaissance Monthly" that forwards the ideas of Hameed Uddin Farahi and his student, Amin Ahsan Islahi] - 127 -
Page 2:
��
Page 5 and 6:
Imam al-Ghazzali's rejection of Phi
Page 7 and 8:
Writing Hadeeth....................
Page 9 and 10:
and perfect, and they are a group t
Page 11 and 12:
media, likes to hear. They persist
Page 13 and 14:
ecome the hallmark of the Modernist
Page 15 and 16:
Mu'tazilah is the sect responsible
Page 17 and 18:
1. In Islam, knowledge is based upo
Page 19 and 20:
Amongst the earliest of the so- cal
Page 21 and 22:
and sects that pursued it Before th
Page 23 and 24:
ii) Adl (Justice), which to the Mu'
Page 25 and 26:
An Important note on the harmony be
Page 27 and 28:
for the of Mu'tazili Ideology a) Pr
Page 29 and 30:
A testament of the great ordeals ca
Page 31 and 32:
efore Allah the way I am standing b
Page 33 and 34:
Makhlooq (a creation)." The man sai
Page 35 and 36:
Hammad ibn Abi Haneefa related, "My
Page 37 and 38:
narrated from him opinions which so
Page 39 and 40:
Do you know what beneficial knowled
Page 41 and 42:
“The Sahabah � needed to prove
Page 43 and 44:
Some of them even referred to previ
Page 45 and 46:
Bible became quite popular in the P
Page 47 and 48:
The transform Allah's Messenger �
Page 49 and 50:
It is sufficient reply that Islam i
Page 51 and 52:
Muhammad Abduh alleged that the Isl
Page 53 and 54:
The modernists do not accept Ahaad
Page 55 and 56:
Thus, we have seen how the Modernis
Page 57 and 58:
Shaikh Bakr Abu Zaid (rahimahulah)
Page 59 and 60:
The 'progressives' for most part fi
Page 61 and 62:
disputed one. However, the 'progres
Page 63 and 64:
The following quote from one of the
Page 65 and 66:
(iii) Islam should not be equated w
Page 67 and 68:
other of being too-Muslim. Their in
Page 69 and 70:
- 62 -
Page 71 and 72:
Ibn Abbas (radiallahuanhuma) the gr
Page 73 and 74:
was conveyed to the Prophet �, he
Page 75 and 76:
Hadeeth-rejecters come in different
Page 77 and 78:
Despite differences in approach, th
Page 79 and 80:
Callers to evil Like all dangerous
Page 81 and 82: question beliefs and practices that
Page 83 and 84: 2. Allah's Messenger � received r
Page 85 and 86: These are some proofs that show tha
Page 87 and 88: imposed on men the obligation to ob
Page 89 and 90: i) The Sunnah explains the commands
Page 91 and 92: If anyone commits a theft under suc
Page 93 and 94: al-Khabaaith (i.e. all evil), he re
Page 95 and 96: standing of a person beaten by Shay
Page 97 and 98: contained in the Sunnah is not prot
Page 99 and 100: Shaikhul-Islam Ibn Taymiyah explain
Page 101 and 102: Allah says, "He, it is Who, sent am
Page 103 and 104: Like the Qur'aan, the sayings and a
Page 105 and 106: References to writing the Hadeeth c
Page 107 and 108: He also demonstrated in his Ph.D. t
Page 109 and 110: Other books where the Ahadeeth are
Page 111 and 112: Thus, a Hadeeth consists of two mai
Page 113 and 114: Muhammad ibn Hatim ibn al- Mudhaffa
Page 115 and 116: 2. We have seen that memorization w
Page 117 and 118: Doubt 3: Does every narrator in the
Page 119 and 120: Doubt 4: Hadeeth collection and ver
Page 121 and 122: An Analysis of the of the Deducing
Page 123 and 124: v) What is more reliable to determi
Page 125 and 126: iv) In Parwez's view, the state has
Page 127 and 128: 2. The mode of transmission describ
Page 129 and 130: Are Hadeeth-Rejectors The Munkareen
Page 131: They may be said to be the Group of
Page 135 and 136: In Conclusion, we reflect on the wi
Page 137 and 138: On page, 356-57 he writes, "The fir
Page 139 and 140: Secondly: They are the best people
Page 141 and 142: Yahya ibn Ma'een was asked about Sa
Page 143 and 144: Hence none of the scholars accepted
Page 145: on. The skilled muhaddith will not
show all

A critical analysis of the Modernists and the Hadeeth ... - Islam House

Create successful ePaper yourself

Delete template?

Save as template?