Islam's Reformers .pdf

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that those who perform the dhikr are surrounded by light. If aperson’s soul is in relation with the pure souls of Prophets or ofAwliyâ’ or with angels, facts not taught to others will be taught tohim. If he understands that someone is a Walî and loves him,his soul gets attached to the Walî’s soul. Or, he loves hismurshid or his pious ancestor and gets attached to his soul. Hegets faid from him. Visiting the graves of Awliyâ’, reading theQur’ân and giving alms and sending its thawâb to their souls,and respecting their works and children will help one getattached to their souls. One will dream of them. Appearing intheir own figures, they will help and rescue one at dangerousplaces. A person who gets benefit from the souls is called anUwaisî. Because his attraction is very strong, Hadrat ’Abd al-Qâdir al-Jîlâni has the ability to be as beneficial as the aliveAwliyâ. This faqîr paid my tawajjuh to the souls of themashâyikh and attained many blessings. Five hundred yearsafter the death of the mashâyikh, there is not any natural powerleft in their bodies and their effects on those who visit theirgraves become more powerful. Benefit by tawajjuh to the soulcan be done in two ways: by thinking that the two souls areattached to each other, which is like seeing somebody in themirror; or by visiting his grave and thinking of him, which is likeopening one’s eyes and seeing somebody facing him.”Walî-Allah ad-Dahlawî (rahmatullâhi ’alaih) further wrote: “Itis permissible to gather the rukhsas of the four madhhabs onlywhen it is not prohibited by the explicit nasses of the Qur’ân andHadîth, by the ijmâ’ of the Salaf as-Salihîn or by an explicitqiyâs.” [1] As it is seen, Shâh Walî-Allah, let alone saying that themadhhabs should be united, states conditions even for pickingtheir rukhsas.Mawdûdî goes on attacking the Ahl as-Sunna scholars andagain claims to quote from Shâh Walî-Allah’s book Musaffâ, onthe 91st page of his book The Revivalist Movement in Islam:“Ijtihâd is necessary in every age. It is necessary to establishnew rules event if it may not agree with a certain madhhab. Forit is a must to have divine responsibilities according to thepeculiarities of every century. The books of the maddhabs thathave been written up to now are inefficient and teem with[1] Izâlat al-khafâ, p. 522, Pakistan, 1386 (1966), original Persian andtranslated Urdu versions together.- 182 -
differences. It is the only way out to remove these differencesthrough the principles of Islam.”He attributes these exaggerations, which he likes very muchand, his mouth watering, praises excessively, to Shâh Walî-Allah. He makes that great scholar a false witness for himself.These slanders reveal his real purpose and unmask his realmotives. Hadrat Walî-Allah, however, wrote in the preface of hisfamous work Izâlat al-khafâ:“Most of the rules declared in the Qur’ân are concise. Theycannot be solved or understood without the explanation of theSalaf as-Sâlihîn. Most of those hadîths reported by one personcannot be documents unless they were reported by severalSalaf as-Sâlihîn and unless the mujtahids derived rules fromthem. If those great people had not worked so hard, the hadîthsthat seemed to disagree with one another could not have beenbrought together. Likewise, unless all the branches of religiousknowledge, such as ’ilm al-qirâ’a, ’ilm at-tafsîr, ’ilm al-’aqâ’idand ’ilm as-sulûk, come from those great people, they cannotbe documents. In all these branches of knowledge, as-Sahâbawere the source for the Salaf as-Sâlihîn and shed light on theirway. The pillar to which the Salaf as-Sâlihîn held on is the cuffsof the Khulafâ’ ar-râshidîn. The person who breaks this origin,this pillar, will be demolishing the entire religious knowledge.”Shâh Walî-Allah further wrote: “For being a mujtahid, it isnecessary to know the majority of the detailed documentationfrom the Qur’ân, Hadîth, ijmâ’, and from the qiyâs of theknowledge of fiqh. The mujtahid has to know the document ofevery rule and form a firm opinion about the documents. Beinga mujtahid in this time requires being specialized in thefollowing five branches of knowledge: ’ilm-i kitâb qirâ’atan watafsîran; ’ilm al-hadîth, that is, to know each hadîth together withits documents and to recognize the da’îf hadîth and the sahîhhadîth immediately; the third one is ’ilm al-aqâwîl as-Salaf, thatis, to know what the Salaf as-Sâlihîn said about each matter sothat you will not go out of ijmâ’, so that you will not swerve tothe third way if there were two different decisions on a matter;the fourth one is ’ilm al-’arabiyya, i.e., Arabic with branches oflughat, nahw, [mantiq, bayân, ma’ânî, balâgha,] etc; the fifthone is ’ilm at-turuq al-istinbât wa wujûh at-tatbiq bain almukhtalifain.Such a profoundly learned scholar is called amujtahid. Such a scholar ponders very hard on every small- 183 -
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Publisher’s Note:Those who wish t
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madrasas, and to cause Muslims to d
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some âyats and mutawâtir hadîths
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ISLAM’S REFORMERS(THE BIGOTS OF S
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Muslim to feign irreligiousness, un
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anything which could be said to be
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themselves will not; they will be a
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learning about the greatness of the
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grammar, ‘rahîm’ is a ‘sifat
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“The disputes on whether the Qur
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proofs showing that Islam is the ri
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knowledge is learned by way of narr
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demands the suppression of such evi
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eason should be freed from being a
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changed through a proof shown by re
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a mosque, to a madrasa or to a derv
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which was more perilous, and thus t
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next world, or is it because reform
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next world and works for both,” a
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extensively but in the sense of tru
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utterly ignorant people, who believ
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are in the wrong path. Allâhu ta
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declares that they speak out of ign
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ta’âlâ has predestined it so, b
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astonished at these âyats.The conv
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(repentance) came together. Repenta
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Mahmûd ibn ’Abdullah al-’Âlû
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advantage of this state of the peop
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They want deeds to be a part of îm
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will attain its reward.” (Sûrat
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his faults and feels shame in the p
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words, writings, caricatures, plays
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not,” since he who slights these
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willingly, as humanity requires. It
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eligious knowledge like those who a
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performance. Hadrat Prophet (’ala
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eligion, their government, themselv
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when His attribute of Jamâl (Beaut
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talk behind anybody’s back. He do
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eligion, who, while teaching that t
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to place ignorance and evils into t
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every creature comes into existence
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ta’âlâ by thinking over morals
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observations on the atom, radioacti
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and his men had called Mûsâ (’a
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(’alaihi ’s-salâm) revealed an
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nation. We have already said that m
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(radiy-Allâhu ’anh) was based on
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full of îmân and his beard wet wi
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our religion! While it would become
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drunken people whose hearts burn wi
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her honesty through her reason and
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eginning not to let the nafs move a
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ights and freedom more than women w
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they are too ugly to be looked at o
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their happiness! Let them get used
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face and hands, is awrat according
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grave sin.“When a Muslim who insi
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month. A man who owns (the amount o
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place of the world, woman wants to
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intercourse illegitimately and his
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private prostitution were prohibite
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conscience, for ta’addud az-zawja
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under the harmful influence of rati
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In the third group of religion refo
Page 132 and 133: was the chief of the freemasonic lo
Page 134 and 135: egan to observe minutely the way he
Page 136 and 137: were to be solved through ijtihâd.
Page 138 and 139: ecome hostile towards or torture or
Page 140 and 141: Hell meant that sinful believers wi
Page 142 and 143: has bestowed upon His Messenger is
Page 144 and 145: Muzanî (radiy-Allâhu ’anh). Her
Page 146 and 147: Allah! Do shafâ’a for me, come t
Page 148 and 149: someone means to entreat them and t
Page 150 and 151: called al-Lât and al-Uzza and ange
Page 152 and 153: as-Suyûtî and reported by Ibn Mâ
Page 154 and 155: Islam by Ahl as-Sunna scholars as,
Page 156 and 157: “As Allâhu ta’âlâ has made p
Page 158 and 159: time,” and “My companions are l
Page 160 and 161: condescended to use the word ‘lit
Page 162 and 163: Rasûlullah (sall-Allâhu ’alaihi
Page 164 and 165: Book and our Prophet’s Sunna. The
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Page 168 and 169: Damascus.’“It is declared in a
Page 170 and 171: his cheek on the ground. He took an
Page 172 and 173: Islamic scholars have been the very
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Page 176 and 177: have been following) disagrees with
Page 178 and 179: and who followed the same path and
Page 180 and 181: hadîth books. When the teachings w
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Page 186 and 187: would be to reinforce the teachings
Page 188 and 189: Madrasa and the Head of the Pious F
Page 190 and 191: time, and for the accurateness of t
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Page 194 and 195: “There is a devil in every person
Page 196 and 197: preaches and books of Burhân ad-d
Page 198 and 199: “Islam is not a religion to be im
Page 200 and 201: salâm) said ‘harâm’ and who d
Page 202 and 203: it is sufficient for Muslims and dh
Page 204 and 205: spend all their income in their own
Page 206 and 207: kirâm admitted this and came to an
Page 208 and 209: In Durr-i Yektâ, one of the most v
Page 210 and 211: permissible.5) If you donates a par
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Page 214 and 215: it will be cruelty. By that it is n
Page 216 and 217: permission, yet he has to pay for i
Page 218 and 219: If a person mixes the property he h
Page 220 and 221: The hearts will not be as pure and
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Page 224 and 225: means and to make the most modern m
Page 226 and 227: He supposes Islam as a theory, a hu
Page 228 and 229: He wanted Islam’s basis to change
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who were adherent to Islam from pub
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hesitancy about acts of disposal co
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he is a heretic without a certain m
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them to their disastrous destinatio
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scholars. Those who will make one a
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pure Arab mind and the brilliant Is
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countries.After quoting the precedi
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officials of Bait al-mâl means its
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for centuries in Islamic states. Bu
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e in the path of as-Sahâba. Some o
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director of Nadwat al-ulamâ’ [fo
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way of prophets (’alaihi mu ’s-
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this invitation will not be complet
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Qur’ân through the known tafsîr
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fard and, to them, Allâhu ta’âl
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Jam’at at-tablîgh show that utte
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salâm upon this great Prophet with
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denied only by Muhammad ibn ’Abd
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that they themselves are the real M
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century’ and about those who beli
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them. How could a man of bid’a be
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Question 10: “They say, ‘The mo
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passing by, said to me, ‘Do not s
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60 - When religion reformers want t
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who, he said, had told it to him ha
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sin committed. There are three cond
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wrong belief of his is a sin which
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neglect a sunna. When it is unknown
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with pure îmân and heart are call
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These appearances are not the imâm
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this time of night. Yet I did not h
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slavery.” Yes, in order to praise
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his age six, his blessed mother, Â
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captivated. When she told him the e
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gone to distant places and to comme
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I come?It is improper to take somet
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nubuwwa: “One of the most honoura
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the one hand, and the Wahhâbîs an
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and is one only through the compreh
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work in the world. These branches o
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elief (îmân), it is necessary to
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seems to be indifferent towards wor
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teachings of the Sharî’at which
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hungry eats something. He who becom
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is a vice.” It was stated in anot
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person is a Walî?” He said, “I
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a hadîth-i-sherîf, “He who hate
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GLOSSARYBI, SP, AM, AEI and EB (I-V
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-Ka’ba: the big room in al-Masjî
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shirk: (statement, action causing)
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A’ûdhu billah-imin-esh-shaytân-
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