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

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Imam ash-Shaafa'i said, "The people did not become ignorant and begin to differ until they abandoned Arabic terminology and adopted the terminology of Aristotle. Even though, philosophy existed in the ancient civilizations of Egypt, India and Persia; it became most famous in Greece, and became synonymous with that land. The reason being that the Greek philosophers were interested in transmitting it from the legacy of idolatrous peoples and the remnants of the divinely-revealed religions, benefiting from the scriptures of Ibraheem � and Moosa � after the Greek victory over the Hebrews following the captivity in Babylon, and benefiting from the religion of Luqmaan, the Wise. So there was an amalgam of views that confirmed the Divinity and Lordship of the Creator, but were contaminated with idolatry." - 13 - [courtesy: islamqa.com]
and sects that pursued it Before the appearance of outright-philosophers in the Muslim Ummah like al-Farabi, a philosophical discipline crept amongst Muslims in the name of 'Ilmul-Kalaam'. Kalaam is a way or mode of argumentation that has its origin in Greek Philosophy. It is thus, a reprehensible innovation that initiated unnecessary argumentation and confusion in the Ummah. The sects that indulged in it however, insist that it is merely a tool to prove the truthfulness of Islam, and not a judge to analyze its veracity. The first groups to pursue and indulge in Ilmul-Kalaam were the Qadariyyah, the Mu'tazilah and the Jahmiyyah. The influence of Ilmul-Kalaam led them astray in many issues of belief. After the Mu'tazilah, it was absorbed by the Ash'aris and the Maturidis, who used Ilmul-Kalaam to argue with the Mu'tazilah. They in turn, sought to rationally prove and justify their 'fundamental tenants of faith' by means of 'Kalaam, which on the issue of the Attributes of Allah, amounts to approving only a few Attributes whilst nullifying others. Thus for the Ash'aris and the Maturidis, 'Ilmul-Kalaam' holds special significance as it is the defender of their beliefs; even though their senior-most scholars like al-Fakhr ar-Razi and al-Juwayenee regretted having indulged in Kalaam towards the end of their lives. - 14 -
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: Amongst the earliest of the so- cal
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 and 132:
They may be said to be the Group of
Page 133 and 134:
Farahi demonstrated to all the west
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
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A critical analysis of the Modernists and the Hadeeth ... - Islam House

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