3 weeks ago

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

is written in the book

is written in the book Ad-durar by Adib Is’hâq of Egypt that Jamâl ad-dîn was the chief of the freemasonic lodge in Egypt. He imbued Egyptians with revolutionary ideas. In order to increase his fame, he pretended to side with those who prepared the event of “A’râbî Pasha” against the British. He made friends with Muhammad ’Abduh, the muftî of Egypt. He imbued him with his reformatory thoughts. Muhammad ’Abduh wrote: “Before I saw Jamâl ad-dîn my eyes had been blind, my ears deaf and my tongue dumb.” In London and in Paris, Jamâl ad-dîn wrote many harmful articles on reform in the religion. In 1886 he came to Iran. He did not keep quiet there, either. Fastened with chains he was left inside the Ottoman borders by five hundred cavalrymen. He went to Baghdad and London. He wrote articles against Iran. Thence he came to Istanbul, where, co-operating with the Bahâ’îs [1] he exploited the religion as a means for politics. He tried to stir up an insurrection in Iran. A year later, his chin became cancerous and he died in 1314 A.H. (1897). He was buried in the Cemetery of Shaikhs near the Maçka Barracks in Istanbul. An American had a tomb built for him. After the Second World War, his bones were taken to Afghanistan. Freemasons write differently about his hostility against Islam, his revolutionary and mischievous adventures. They are not ashamed of saying “ignorant, reactionary” about the Shaikh al-Islâms and Muslim scholars for the sheer purpose of proving that he was great. Great Muslim scholar Hadrat Sayyid Abdulhakîm Arwâsî (d. in 1362/1943) said, “It was Ibn Taimiyya who invented the heresy of reform in the religion first. Later on, this heresy was led to unbelief by the ignorant and by the enemies of Islam.” Ibn Taimiyya was born in Harrân in 661/1263 and caught a disease that caused his death in prison in a fortress in Damascus in 728/1328. He did not like the Ahl as-Sunna scholars. He denied tasawwuf entirely. He called Islam’s beloved scholars such as Muhyiddîn ibn al-’Arabî and Sadr ad-dîn al-Qonawî “disbelievers”. However, he was not too ignorant to know that he who called a Muslim “disbeliver” would himself become a disbeliever. It is a shame he tried to adapt Islam to his own opinion and narrow mind and, denying the facts which he could not comprehend, he went astray. ’Abd al-Wahhâb ash-Sha’rânî (rahmatullâhi ’alaih), one of the leading ’ulamâ’ of Islam and a specialist in ’ilm at-tasawwuf, exposed Ibn Taimiyya’s this [1] A heretical group explained in the thirty-sixth chapter of the second fascicle of Endless Bliss. – 124 –

deplorable state in his Tabaqât al-kubrâ, in the preface of which he wrote: “Only Walîs can recognise a Walî. If a person who is not a Walî or does not know anything about wilâya does not believe in wilâya, this indicates his obstinacy and ignorance. Anexample of this is Ibn Taimiyya’s denial of tasawwuf and his belittling ’ârifs. One should not read such people’s books, keeping away from them as if running away from wild beasts. Abu ’l-Hasan ash- Shâdhilî, one of the superiors in tasawwuf, reported in detail the state of those who denied Awliyâ’.” Therefore, Ibn Taimiyya’s followers bear hostility against Hadrat ’Abd al-Wahhâb ash- Sha’rânî and have aimed their arrows of slander at this great scholar of Islam. Ibn Taimiyya said that the early Muslims had adapted themselves to the Qur’ân and Hadîth, ant that the madhhab leaders who had appeared later had inserted their own opinions, and he censured the Ahl as-Sunna. On the contrary, as written in the seventeenth article above, the Ahl as-Sunna scholars, in regard to religious knowledge, never departed from the way of narration (naql). They did not follow their own points of view. It is accepted unanimously by Muslim scholars that especially al- Imâm al-a’zam Abû Hanîfa (rahmatullâhi ’alaih) followed the narration in every respect and held his own point of view inferior to it. [1] While slandering the Ahl as-Sunna scholars in this respect, Ibn Taimiyya himself interpreted the Qur’ân according to his own point of view. Thus, he himself differed from the early Muslims. This shows that he was not sincere in his word. He said that the Ahl as-Sunna scholars had misunderstood the Qur’ân and Hadîth and that even the Sahâbat al-kirâm had gone wrong on many points, that he himself corrected Allâhu ta’âlâ’s religion and that only he understood the true meaning of the Qur’ân. He disliked the great mujtahids of the first and second centuries of the Hegira, who had been praised in the Hadîth, and the Muslim scholars who have spread the mujtahids’ madhhabs all over the world. For this reason, he began to fall into disesteem in the view of men of knowledge. The authorities of religion co-operated and began to observe minutely the way he had taken, and it was concluded that he was heretical and harmful. The chair of professorship that he had inherited from his father was taken back from him. However, he did not keep quiet. He reproduced the words of the heretical group called “Mushabbiha” and said [1] For documented explanation, see the 27th chapter of Endless Bliss, I. – 125 –

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