9 months 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

to be on the right path

to be on the right path and liked his pompous words much. Upon the Malikî scholar’s objection, they beat him with their hands and shoes. He fell down. His turban fell off and his silk skull-cap appeared. Exploiting this as a proof, [Islam forbids man to wear silk clothes], they took him to the Hanbalî qâdî. The qâdî punished him with ta’zîr and imprisoned him. Mâlikî and Shafi’î scholars said that this ta’zîr was unjust. The affair was taken to Nâsir the Ruler. A council of scholars was appointed and they came to the conclusion that Ibn Taimiyya caused partition (fitna) among Muslims. With the command of the Sultan, he was imprisoned in Damascus.” [1] May Allâhu ta’âlâ endow comprehension and guidance to the right path upon those who consider our madhhab leaders as inferior to him, although his heresy was proved and he was punished by the scholars of his time and by all Muslims! May He protect Muslim children against believing heretics! Âmîn. Hadrat Ibn Hajar al-Makkî wrote: “One of Ibn Taimiyya’s superstitious absurdities was his denial of tawassul or istighâtha, putting Rasûlullah (sall-Allâhu ’alaihi wa sallam) as an intermediary when praying to Allâhu ta’âlâ. No scholar before him had ever said so. Because of this absurd idea of his, he became a topic of discussions among Muslims. The opposite of his fatwâ is the truth. It is always good to put Rasûlullah (sall-Allâhu ’alaihi wa sallam) as an intermediary. He could be put as an intermediary before and after he was born, in this world as well as in the next world. One of the proofs showing that he could be put as an intermediary before he was born is the fact that prophets and the Awliyâ’ of their ummas had done so. Ibn Taimiyya’s slanderous word was not based on any fact or rule. A hadîth reported by Hâkim an-Nishâpûrî, a hadîth scholar, declares that, ‘When Âdam (’alaihi ’s-salâm) was mistaken, he said, ‘O my Rabb! Forgive me for the right of Muhammad (’alaihi ’s-salâm).’ Allâhu ta’âlâ said, ‘I have not created Muhammad (’alaihi ’ssalâm) yet. How do you know him?’ And he said, ‘O my Rabb! When Thou created me and gave me soul, I raised my head and saw the writing, “Lâ ilâha ill Allah Muhammadun Rasûl Allah,” all around the ’Arsh. I understood that Thou had put the name of [1] Tuhfat an-muzzâr, p. 9. The author of this history work, Ibn Battûta, dictated it to his secretary, Ibn Jazî. It has been translated into various languages. The second translation into Turkish by Muhammad Sherîf Beg was printed in Istanbul in 1335 A.H. (1917). The above-quoted passage is also quoted in Yûsuf an-Nabhânî’s Jawâhir al-bihâr in the entry “ ’Abd al-Ghanî an-Nabulusî”. – 132 –

him whom Thou loved most among Thine human creatures next to Thine Name.’ And Allâhu ta’âlâ declared, ‘O Âdam! You have said the truth. Among Mine human creatures, he is the one whom I love most. Since you ask my pardon for his right, I have forgiven you immediately. If it were not for Muhammad (’alaihi ’s-salâm) I would not have created you.’ ‘Muhammad’s (’alaihi ’s-salâm) right’ means ‘Allâhu ta’âlâ’s loving and cherishing him very much’ or ‘his rights upon other human creatures’ or ‘his right which Allâhu ta’âlâ, as a blessing upon him, recognizes upon Himself’. Likewise, it was said in a hadîth, ‘What is human creatures’ right upon Allâhu ta’âlâ?’ In this context, ‘right’ does not denote something that must be done by Allâhu ta’âlâ, for Allâhu ta’âlâ does not have to do anything. He does it if He wills. Asking something from Allâhu ta’âlâ for Rasûlullah’s (’alaihi ’s-salâm) right cannot be said to be polytheism since it is not asking it from him. Allâhu ta’âlâ declares that He loves His Messenger (’alaihi ’s-salâm) very much and that He has bestowed a high rank upon him. Allâhu ta’âlâ is asked to give for the right, for the sake of his love and this high rank. One of the blessings, gifts which Allâhu ta’âlâ has bestowed upon His Messenger is that He accepts those prayers sent through his right, through his high rank. For the person who disbelieves this blessing, the greatest loss is his deprivation of it. Rasûlullah (sall-Allâhu ’alaihi wa sallam) was put as an intercessor when he was alive, too. An-Nasâ’î and at- Tirmidhî reported that a blind man came to Rasûlullah (’alaihi ’ssalâm). He begged him to pray so that his eyes might open. Rasûlullah (’alaihi ’s-salâm) said to him, ‘I will pray if you wish, but you can be patient if you like. Patience will be better for you.’ When the man said, ‘I would like you to pray. I have nobody to lead me. I am in great difficulties,’ Rasûlullah (’alaihi ’s-salâm) said, ‘Perform ablution and then say, “O my Rabb! I turn towards Thee through Thine Beloved Prophet, whom Thou hast sent as a blessing upon people. I ask from Thee! O Muhammad (’alaihi ’ssalâm)! I turn towards my Rabb through thee. O my Allah! Make him an intercessor for me!” ’ Also Imâm al-Baihakî reported that the blind man stood up and, blessed with the sense of sight, walked away. Rasûlullah (’alaihi ’s-salâm) himself did not pray but taught him the prayer. He wanted him to turn towards Allâhu ta’âlâ, to entreat Him and to put Rasûlullah (’alaihi ’s-salâm) as an intercessor and wished his prayer to be accepted in this way. He was and has been put as an intercessor both when he was alive and after his death. The Salaf as-Sâlihîn, after his death, said this – 133 –

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