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Islams Reformers

The bigotry of the religion reformers or bigots of science who surfaced lately to blame all previous scholars, basic fundamental beliefs or practices

He attributes defects to

He attributes defects to this great scholar, who has been one of the greatest Ahl as-Sunna scholars. He calls these imaginary defects “dangerous attitude”. He extravagantly goes on: “Ibn Taimiyya removed these dangers, revived Islam’s spirit of ideations and morals and accomplished the explorations of renewal. A short while before him, no one had dared to invite the people to Islam for fear of calumniation; the narrow-minded scholars had cooperated with the cruel rulers, and it was his lot to unfurl the banner of renewal against them. He was profound in interpretation of the Qur’ân and a leader in the Hadîth and he took Islam from where al-Ghazâlî had left it. He defended Islamic faith and found more beautiful proofs for Islamic spirit than al- Ghazâlî had. Al-Ghazâlî’s judgement had remained under the harmful influence of rational thoughts. Ibn Taimiyya was more effective and chose the way of reason, which was closer to the spirit of the Qur’ân and Sunna. Thus, he won a wonderful success. Men of knowledge did not know the interpretation of the Qur’ân. Those who were educated scholastically were not able to establish the connexion between themselves and the Qur’ân and Hadîth. It has been only Ibn Taimiyya’s lot to accomplish the real explanation of Islam. He made ijtihâds by deriving his inspiration directly from the Holy Book, from the Sunna, and from the way of living of the Prophet’s companions. Ibn al-Qayyim, his disciple, studied over the divine causes, whose meanings had not been solved, and established Islamic principles. By clearing out the evil effects that had leaked into the Islamic system, he purified and refreshed it. He attacked the bad customs that had been accepted as parts of Islam and had been support for religious punishments and tolerated by scholars for centuries. This honest act turned the whole world against him. Those who came later raced with one another to calumniate him.” Religion reformers can be classified in three groups: The first group is that of the profound Ahl as-Sunna scholars. They corrected heresies, wrong deeds and superstitions that had been introduced among Muslims by ignorant people and by the enemies of Islam. They revealed the true knowledge transmitted by the Ahl as-Sunna mujtahids as they had heard it from as- Sahâbat al-kirâm. They did not say anything from themselves. They are called “mujaddidîn” (revivers). The Prophet (’alaihi ’ssalâm) praised them and foretold that they would come and render service to Islam: “After me, a scholar will appear every hundred years. He will strengthen my religion.” Mujaddidîn were – 120 –

praised in this hadîth: “The scholars of my umma are like the prophets among the Children of Isrâ’îl.” The absolute mujtahids such as al-Imâm al-a’zâm (the Gratest Leader) Abû Hanîfa, al- Imâm ash-Shâfi’î and the like, who were madhhab leaders, al- Imâm ar-Rabbânî Ahmad al-Fârûqî as-Sirhindî, the ’ulamâ’ who were attached to the madhhabs in each century and Hadrat al- Mahdî, who will come in the future, are among these mujaddidîn. Some hypocrites, who use the religion as a means for political purposes and worldly advantages, have been representing themselves as religious men and murshids. Every one of them has been writing that he himself is the very mujaddid predicted in the hadîth. The ignorant believe one of them and call him a mujaddid. However, Rasûlullah (sall-Allâhu ’alaihi wa salam) described the characteristics of mujaddidîn. He said that they all would be in the path of as-Sahâbât al-kirâm (radiy-Allâhu anhum). And those who are in this path are the Ahl as-Sunna scholars. These mujaddidîn, who were predicted in the Hadîth, are the great scholars of the Ahl as-Sunna, the apples of Muslims’ eyes. They did not say anything from their own minds or opinions, nor did they give âyats and hadîths meanings according to their own ideas and understandings. They tried to spread and emphasize the meanings given by the scholars of tafsîr and hadîth. How could Mawdûdî ever say “ignorant” about these profound scholars whom Rasûlullah (sal-Allâhu ’alaihi wa sallam) praised? In the basic books of Islam, there is no mawdû’ hadîth or heretical belief or deed which the enemies and the ignorant have tried to introduce into Islam. The mujaddid’s duties are not to change the religious books of Islamic scholars, nor to disesteem the value of religious knowledge in these books, nor to add new information to them. His duties are to reveal the religious teachings that were written in their books but were forgotten later, to explain and teach them to others. An exalted Islamic scholar of this capacity is called a “mujaddid” rather than a “reformer”. Religion reformers in the second group believe in and pay respect to the Qur’ân and Hadîth, but they refuse their meanings and the knowledge given in the books of Islamic scholars. They derive meanings from the Qur’ân and Hadîth according to their short sight. They differ from the knowledge of the Ahl as-Sunna scholars on many points. They are called “ahl al-bid’a” (heretics). Our Prophet (’alaihi ’s-salâm) predicted also that they would appear. The Hadîth ash-sherîf says, “My umma will part into – 121 –

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