Islam's Reformers .pdf

for centuries in Islamic states. But, as if Islam had brought rulesfor societies of unbelievers -he supposes so- he puts forward avery horrible idea: “Islam was not powerful enough to have itsrules admitted.” He could not think that this lack of power wouldrefer to Allâhu ta’âlâ and would cause unbelief. Indeed, Islamhas not brought any rules, that is, commands and prohibitions,to unbelievers. Islamic rules are for Mulims and Muslimsocieties. Islam demands one single thing from unbelievers: Tohave îmân. The reason why the dhimmîs have to obeymu’âmâlât is because they are counted as Muslims legally.13) Sayyid Qutb puts forward his own point of view also onmarrying those women who are disbelievers with holy booksand attempts to compete with mujtahids. His only stock forinterpreting, writing religious books is his knowledge of Arabic,which is concomitant with his nationality. The most serious errorof this writer, whose single art is being a good translator, is thathe has not realized that he has to be a muqallid in religiousknowledge. As a matter of fact, only mujtahids’ opinions areworth being followed on the interpretations of explicit âyats andhadîths and in those teachings about which there is no explicitâyat or hadîth. The opinions of non-mujtahids, i.e. muqallids likeus, cannot be religious knowledge. Those religiously ignorantpeople who put forward ideas disagreeing with mujtahids’opinions are called “religion reformers” or “zindîqs”. Theseare the people who want to demolish the religion from behindthe cover with which they disguise themselves as religious men.The true man of religion means the true Muslim who learns theexplanations and opinions of mujtahids after years oflucubration and who conveys them to the people of his time in away they can comprehend.Sayyid Qutb, knowing Arabic well due to his nationality,attempted to compare the socialistic teachings he had studiedand defended in admiration for forty years with the Qur’ân. Nothaving read the books of Islamic scholars and being influencedby Muhammad ’Abduh, chief of Egyptian freemasonic lodge, hebegan to write his books advocating anti-madhhabism andWahhâbism in the final years of his life. His book SocialJustice in Islam, published in 1948, teems with his subversive,heretical ideas. Saying that we should hold fast to the Qur’ân,he towed the youth behind his heretical thoughts. I wish he hadread the writings of those mujâhids who had studied and- 248 -