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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

prayers which Nûh,

prayers which Nûh, ’Ibrahîm and other prophets had asked for the sake of Muhammad (’alaihimu ’s-salâm) are written in tafsîr books. Imâm as-Subkî, as quoted in Shawâhid al-haqq, said, “There are two forms of tawassul of Rasûlullah (’alaihi ’s-salâm); the first one is to ask from Allâhu ta’âlâ for the sake of his high status and baraka. One of the terms ‘tawassul’, ‘istighâtha’ and ‘tashaffu’ ’ is used when praying so. All of them mean the same. He who prays by expressing one of these terms asks from Allâhu ta’âlâ by putting Rasûlullah (’alaihi ’s-salâm) as an intermediary. He asks from, prays to, Allâhu ta’âlâ through him. Even in worldly affairs, He immediately gives the thing which is asked from Him by putting someone whom He loves very much as an intermediary. The second form of tawassul of Rasûlullah (’alaihi ’s-salâm) is to ask him to pray to Allâhu ta’âlâ so that you may attain your wish, for he is alive in his grave and understands what is asked from him and he can ask for it from Allâhu ta’âlâ. Also in the next world, he will be asked to intercede, and he will intercede, and his intercession will be accepted.” Hadrat Shihâb ad-dîn ar-Ramlî, as quoted in the book Shawâhid al-haqq, said, “Prophets and Awliyâ’ can be made intermediaries even after their death. The mu’jizât of prophets and the karâmât of Awliyâ’ do not cease after their death. The hadîth clearly declares that prophets are alive and perform salât and hajj in their graves. It is known also that martyrs are alive and they help warriors.” Muhammad ibn ’Abd al-Wahhâb [1] read Ibn Taimiyya’s and his disciple Ibn al-Qayyim al-Jawziyya’s books and deviated from the right path. He got their ideas fixed into his mind. 43 - Another religion reformer who inflicted great harm on Islam is Muhammad ibn ’Abd al-Wahhâb, who died in 1206 (1762). His followers are called the Najdîs or Wahhâbîs. They say: “All Muslims who have spread over the world for six hundred years have been polytheists, unbelievers. Since it is fard to worship Allah directly, nothing can be put as an intermediary for worship. It will be polytheism to pray or to ask for help from anybody besides Allah and it will never be forgiven. All of those who, mentioning the names of prophets or Awliyâ’, ask for help from [1] For detailed information about that person, see the books Confessions of a British Spy, and Advice for the Muslim, available from Hakîkat Kitâbevi. – 136 –

them and who respect shrines by performing vows, alms and other things, are polytheists. ‘We expect their shafâ’a. We render them intermediaries in order to approach Allâhu ta’âlâ’; these words do not rescue them from polytheism. Polytheists of the time of Rasûlullah also used to pray and beg Allah when they were in trouble. When they became safe, they used to pray angels, Awliyâ’ and idols. Likewise, today’s polytheists beg such and such a chief dervish or such and such shaikh. These polytheists are worse than the ancient polytheists. Let alone the polytheists who beg a shaikh, even those who say, ‘O Rasûl-Allah! Do shafâ’a for me, come to my rescue,’ are unbelievers, too.” Muhammad ibn ’Abd al-Wahhâb explained the kalimat attawhîd according to his own point of view and disseminated his opinion that all Muslims had been polytheists. The Ahl as-Sunna scholars refuted him and declared that he was on a wrong path. Sulaimân ibn ’Abd al-Wahhâb, Muhammad’s brother, wrote a great book to refute him. The books Fasl al-khitâb and Kashf al-khijâb by ’Alî ibn Ahmad, a famous molla and a scholar of Basra well-known with the name al- Kabânî, prove that he deviated from the right path. He had the book Dalâil al-khairât put in fire because it contained such words as ‘Sayyidinâ’ and ‘Mawlânâ’. On the other hand, Sultan ’Abdulhamîd Khan II read this book every day. Ibn ’Abd al-Wahhâb frequently said, “If I could, I would demolish the Prophet’s shrine. I would throw away the golden gutter on the Ka’ba and put a wooden gutter in its place.” He called those who would not believe him “unbelievers”. He frequently said that Hadrat “Umar ibn al-Fârid and Hadrat Muhyiddîn ibn al-’Arabî were unbelievers. He derided the hadîth, “The parting of my umma into madhhabs is [Allâhu ta’âlâ’s] compassion for them.” He did not believe that the waqf (pious foundation) was Islamic and said that the stipend paid to the qâdîs was a bribe. Al-Kabânî rebutted these one by one with documents. Ibn Taimiyya claimed that it was sinful to go to a river-side, hot spring, forest, mountain, cave, etc., as health resorts or to vow something for a grave and that it was polytheism to visit graves, to sacrifice animals near shrines or to ask for help from the dead. According to the Ahl as-Sunna scholars, it is sunna to visit Rasûlullah’s (’alaihi ’s-salâm) shrine. In fact, some of them said it was wâjib. Ibn ’Âbidîn wrote in the commentary of Ad-Durr almukhtâr, “Before Ibn Taimiyya, no scholar had prohibited visiting tombs. He made up a new bid’a. He fell into disesteem before all – 137 –

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