A critical analysis of the Modernists and the ... - Kalamullah.Com

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Comments: I) If any form of non-Qur'aanic guidance has no place in Islam, then why is the way (Sunnah) of Ibraheem u being referred to in matters of the Deen? If the answer to this is the Qur'aan's approval of the way of Ibraheem u, then the same holds true to a much greater degree for the Sunnah of Prophet Muhammad r. ii) How is it possible that the Sunnah of Prophet Ibraheem u whose Prophethood was limited be preserved by Allah, and the Sunnah of Prophet Muhammad r whose Prophethood continues until the Last Day not be preserved? iii) Can the hadeeth-rejecters show an uninterrupted chain of narration from Ibraheem u to Rashad Khalifa such that the way of Ibraheem u is verified and authenticated? They will never be able to show this but in the case of the hadeeth of Prophet Muhammad r, then tens of thousands of such chains exist by which hadeeth can be verified and authenticated. iv) How will the way of Ibraheem u be traced? Do we have historical records whose authenticity is as absolute as that of the Qur'aan or will the way of Ibraheem be deduced from the current practices of the Muslims that are based on the Sunnah of Muhammad r (and this in effect is accepting the Sunnah)? Or will the way of Ibraheem u be deduced from others who claim Abrahamic roots like the Jews, Christians, Druze or the Sabians? - 116 -
v) What is more reliable to determine? The authentic way of Prophet Muhammad r from the vast volumes of hadeeth literature and colossal records on hadeeth narrators that exist with us today or the way of Ibraheem u that has no such records and would be dependant on the enormously different practices and traditions that exist amongst various religions that claim Abrahamic roots!! Ghulam Parwez's solution to the predicament is the outright rejection of the well-known understanding of salaat. He claims that salaat has lost its religious meaning and is merely a national symbol. According to him, the only reason for not abandoning salaat outright is "because 'national symbols' like salaat, help maintain harmony in the society. However, if a government based on 'Qur'aanic system' comes, it will have the authority to change the pillars of Islam." Ghulam Parwez says about individual prayers, "So far our insight goes we do never find any glimpse of guidance for the individual Salaat anywhere in the Qur'aan." [Various Aspects of Salaat by G. A. Parwez] and he interpreted the congregational prayer to be, "time-related congregation where, after God's appreciation, and adjudication of His obeisance and subordination, important matters are mutually consulted. These are called the time-related congregation of Salaat. That is why the order of 'mutual consultation' and 'establishment of Salaat' have come together. 'Assalaa-tuljaam'ia (the congregational prayer)', so, hearing these - 117 -
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A critical Analysis of the Modernis
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Imam al-Ghazzali's rejection of Phi
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Writing Hadeeth....................
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and perfect, and they are a group t
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media, likes to hear. They persist
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ecome the hallmark of the Modernist
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Mu'tazilah is the sect responsible
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1. In Islam, knowledge is based upo
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Amongst the earliest of the socalle
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and sects that pursued it Before th
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ii) Adl (Justice), which to the Mu'
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An Important note on the harmony be
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for the of Mu'tazili Ideology a) Pr
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A testament of the great ordeals ca
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efore Allah the way I am standing b
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Makhlooq (a creation)." The man sai
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Hammad ibn Abi Haneefa related, "My
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narrated from him opinions which so
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Do you know what beneficial knowled
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“The Sahabah y needed to prove th
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Some of them even referred to previ
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Bible became quite popular in the P
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The call to transform Allah's Messe
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It is sufficient reply that Islam i
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Muhammad Abduh alleged that the Isl
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The modernists do not accept Ahaad
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Thus, we have seen how the Modernis
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Shaikh Bakr Abu Zaid (rahimahulah)
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The 'progressives' for most part fi
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disputed one. However, the 'progres
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The following quote from one of the
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(iii) Islam should not be equated w
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other of being too-Muslim. Their in
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Page 71 and 72: Allah says in the Qur'aan, "O you w
Page 73 and 74: was conveyed to the Prophet r, he s
Page 75 and 76: Hadeeth-rejecters come in different
Page 77 and 78: of the hadeeth-rejecters Despite di
Page 79 and 80: Callers to evil as Like all dangero
Page 81 and 82: question beliefs and practices that
Page 83 and 84: 2. Allah's Messenger r received rev
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: of the Allah says, "He, it is Who,
Page 103 and 104: of the Like the Qur'aan, the saying
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: An Analysis of the of the Deducing
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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