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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

ourselves to. The place

ourselves to. The place where men will take refuge is their Prophet (’alaihi ’s-salâm) only.’ Rasûlullah (’alaihi ’s-salâm) did not say anything against him and, as Anas ibn Mâlik noted, Rasûlullah (’alaihi ’s-salâm) immediately mounted the pulpit and prayed for rain. The prayer was hardly finished when it began to rain. It is written in the Sahîh of al-Bukhârî that a villager complained about dearth to Rasûlullah (’alaihi ’s-salâm) and as soon as Rasûlullah (’alaihi ’s-salâm) began to pray, it began to rain, upon which he said, ‘If Abû Tâlib was alive, he would be pleased very much.’ “Great scholar Hadrat Ibn Hajar al-Makkî wrote in his book Khairât al-hisân, ‘Imâm Muhammad ash-Shâfi’î, on the days when he was in Baghdâd, would visit Imâm Abû Hanîfa’s grave and greet him. He would pray through the imâm so that his wish would be accepted.’ And Imâm Ahmad used to pray through al- Imâm ash-Shâfi’î. In fact, when his son, ’Abdullah, was surprized at this, he said, ‘O my son! al-Imâm ash-Shâfi’î is like the sun among men! He is like good health for bodies! In Western countries, Imâm Mâlik would be put as an intermediary when praying, and al-Imâm ash-Shâfi’î heard this and did not oppose it. Imâm Abu ’l-Hasan ash-Shâdhilî said, ‘The person who asks something from Allâhu ta’âlâ should pray through Imâm al- Ghazâlî.’ It is written in the book Sawâ’iq by Ibn Hajar al-Makkî that al-Imâm ash-Shâfi’î always prayed through Ahl al-Bait an- Nabawî. “As Allâhu ta’âlâ has made pious deeds and worship means for attaining happiness and high grades, so He has made His beloved, select human slaves, Anbiyâ’, Awliyâ’ and Sulahâ’, whom He has commanded us to love, intermediaries for the admission of prayers. It is for this reason that as-Sahâbat al-kirâm and all scholars performed tawassul when praying. None of them denied this. By giving wrong meaning to âyats and hadîths and denying many true reports, ahl al-bid’a have been defiling Muslims’ îmân. They have been striving to cause Ahl al-qibla (Muslims) to dissent from the right path. Any person, upon whose lot Allâhu ta’âlâ has endowed auspicion and happiness, will learn the above evidences, and thereby escape the disaster of being deceived by those heretics.” [1] 44 - Mawdûdî, in the first edition of this book The Revivalist Movement in Islam, slandered the Islamic faith and the Ahl as- [1] Yûsuf an-Nabhânî, Shawâhid al-haqq. – 146 –

Sunna scholars. Muslims with right belief in Pakistan began to defend themselves and refuted his slanders and heretical thoughts with documents. Mawdûdî, altogether confused with these righteous criticisms, had to tidy his book up. Changing some of its parts and attempting to explain away some others stupidly, he published it again. In order to save his face, he wrote in the preface, “Reviewing the parts which are misunderstood, I have tried to prevent the heartbreaking criticisms.” Nevertheless, in the same book, he did not give up speaking ill of the words of reverence such as ‘Imâm’, ‘Hujjat al-Islâm’, ‘Qutb al-’ârifin’ and ‘Shaikh al-Islâm’, that had been presented to the Ahl as-Sunna scholars by Muslims, and proclaimed that he did not think the Ahl as-Sunna scholars worth these high titles. On the other hand, in praising Ibn Taimiyya and ’Abduh, who are documentedly proved to have had departed from the Ahl as-Sunna, the right path, he did not neglect to write the words ‘Imâm’ and ‘Ustadh’ (master) before their names. He generously lavished upon those heretics the titles of honour which he so frugally retrenches from the scholars of Ahl as-Sunna. Titles of honour and personages entitled to each are explained in detail on the four hundred and eightyseventh page of the fifth volume of Radd al-muhtâr, an annotation to Ibn ’Âbidîn. It is written detailedly on page 487 of the fifth volume of Ibn ’Âbidîn’s Radd al-muhtâr for whom and which words of reverence can be used. At the beginning of The Revivalist Movement in Islam, Mawdûdî says: “Islamic faith propounds its own philosophy, which greatly differs from irreligious philosophies. Its knowledge about the Universe and mankind is quite antonymous to the knowledge of the irreligious.” He means that there is philosophy in Islam and that Muslim scholars are philosophers. His deductions are similar to the Europeans’ extraneous understanding of Islam. As explained in detail in our book Se’âdet-i Ebediyye, degrading Muslim scholars down to the degree of philosophers is symptomatic of a misjudgement based on narrow personal valuations. Islamic knowledge is divided into two groups: religious and scientific. Scientific knowledge in Islam is obtained by observation, close examination and experimentation, as is the knowledge of the irreligious in Europe and America about the Universe and man. To say that these two groups of knowledge are antonymous means to deny the existence of scientific knowledge – 147 –

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