8 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

and hadîths minutely,

and hadîths minutely, learned their true meanings by splitting hairs and wrote them in books. Today, ignorant people whose religious knowledge is only a smattering of Arabic assume themselves to be mujtahids. By saying, “We have graduated from the university; we have received diplomas,” they despise Islamic scholars. However, if a teaching which the mujtahids of a period reported as ijmâ’, that is, unanimously, is one of the fundamentals of the religion, that is, if it has spread everywhere so that even the ignorant know it, it is fard both to believe and to follow it. He who does not believe such an ijmâ’ becomes an unbeliever. He who believes but does not follow it becomes a fâsiq. If a unanimously reported teaching is not one of the fundamentals of the religion, he who disbelieves it does not become an unbeliever. He becomes a heretic, a man of bid’a. He who does not follow it becomes a fâsiq, a sinner. Ibn Malak wrote on ijmâ’ in his book Usûl al-fiqh: “If the mujtahids of a certain era did not agree on how an action should be done and explained it differently, the scholars succeding them should follow the words of one of them and it is not permissible for them to offer an explanation that would not agree with any of those different explanations. This principle was established with an ijmâ’, i.e. with the consensus of all scholars.” There is not a mujtahid in any part of the world today. ‘Mujtahid’ means ‘an Islamic scholar who has attained to the grade of ijtihâd’. Not from ourselves do we say that there is no mujtahid on the earth today; all scholars have been declaring this, including Hadrat Shâh Walî- Allah ad-Dahlawî, whose name Mawdûdî tries to exploit as a false witness. For example, Ibn ’Âbidîn, while commenting on the statement, “Muadhdhin’s crying very loud will spoil their salât,” in ad-Durr al-mukhtâr, wrote: “Throughout the four hundred years following Rasûlullah’s (’alaihi ’s-salâm) death there has been no great scholar to do qiyâs, nor any mutlaq mujtahid to derive rules by comparing one affair to another.” As declared in the Hadîth, profound scholars who would attain to the grade of ijtihâd would come every hundred years, but these people would be mujtahids within a madhhab, who would not undertake the task of doing qiyâs, that is, performing new ijtihâd, but they would try to restore the ijtihâd of the leader of the madhhab to which they belonged and to lead people to the right course, since there would be no need for new ijtihâd and their sole task would be to reinforce the teachings of the scholars of Ahl as-Sunna. A Muslim who is not a mujtahid is called a muqallid (follower). Today, we – 174 –

all the Muslims on the earth are muqallids. No matter how much learned a muqallid is, he cannot do ijtihâd over a matter disagreeing with what the mujtahids have communicated before; this is understood from the unanimity quoted from Ibn Malak above. The hadîth, “My umma will not agree on deviation,” indicates that this unanimity of scholars is a means of salvation and is correct. 46 - Mawdûdî was one of the descendants of Khwâja Qutb addîn Mawdûd al-Chishtî, a notable of the Chishtiyya tarîqa. Hadrat Mu’în ad-dîn al-Chishtî of Ajmar was Qutb ad-dîn’s caliph, one of those whom he had ordered and given permission to guide the people who wanted to learn. Mawdûdî was born in Hydarabad in 1321 (1903). He died in the United States and was buried in Pakistan in 1399 (1979). He began to earn his living as a journalist. With his first book, Holy War in Islam (1927), he spread his revolutionary ideas. When it was translated into Arabic, it influenced Hasan al-Bannâ’s thoughts and caused him to revolt against the government in Egypt and to be killed. Mawdûdî’s inefficiency in knowledge has brought innumerable other Muslims to substantial and spiritual death, for no Islamic scholar has ever taken any interest in politics or thought of revolution. They have guided people to the right course through knowledge and advice. They have known that Islam will spread not through revolution but through knowledge, justice and morals. Mawdûdî strove to solve all the main principles of Islam with his own reason and always disagreed with Islamic scholars and Islamic knowledge. If you observe his books minutely, you will easly see that he was in a struggle of disseminating his own thoughts under the name of Islam. He put Islam into various shapes in order to adapt it to modern forms of government. He envisioned Islam’s institution of caliphate in his imagination and attacked almost all the caliphs. The annihilation of Islamic scholars, and consequently of Islamic knowledge, by the British and their servants facilitated the spread of his aberrant ideas. The ignorant people who were not at a level to read and understand the books of Islamic scholars readily thought of him as a scholar, as a mujâhid. His political thoughts were considered extensive Islamic knowledge. Mawdûdî managed to take advantage of this state of languor in Muslims. Rendering the religion a means for political purpose, he approached politicians. He interfered with the national movement of Indian Muslims. In order to appropriate the – 175 –

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