2 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

about ’Âbduh,

about ’Âbduh, “Muhammad ’Abduh did not remain dependent upon the words of old scholars, nor did he esteem the rules put by them.” 11. In the interpretation of the Fâtiha, he wrote: “The Qur’ân addressed the people living in that time [of its revelation] and it addressed them not because they were superior, but because they were human beings,” thus he refused the hadîths about the superiority attained by as-Sahâba. 12. In an attempt to interpret the âyat, “The deed-books of fâjirs are in Sijjîn,” he wrote: “I have seen in some people’s books that ‘senjun’ means ‘mud’ in the Ethiopian language. This word has probably come to Yemen from Ethiopia. The âyat, then, means, ‘The deeds of the fâjirs are like mud.’ ” Disliking the interpretations of Rasûlullah (’alaihi ’s-salâm), as-Sahâbat alkirâm and of the profound Islamic scholars, he interpreted âyats on a coincidental and presumptive basis. 13. When interpreting the sûrat al-Fîl, he wrote, “The birds of Abâbîl may be mosquitos, so the soldiers possibly died of smallpox or measles.” I wonder how he would interpret it if he lived a hundred years later. Indeed, Rasûlullah (’alaihi ’s-salâm) explained their meanings, and tafsîr scholars found these meanings and wrote them in their books. 14. In the interpretation of the sûrat an-Nâs, he wrote: “There is a devil in every person. But this means a power which bears the evil desires in man. It is an effect which is likened to genies.” That wretched man, who knew nothing about the books and knowledge of Islamic scholars, came forward with the claim that it was necessary to follow only reason, knowledge and science, refused to follow a madhhab and attempted to adapt all the religious knowledge to the scientific discoveries and to philosophies of his time. Because he did not want to read the books of Islamic scholars and because he had not studied science, he wrote books on religion according to his short sight and to what he had heard. This shows that he knew nothing of kalâm, fiqh and tasawwuf and that he had not tasted Islamic flavour. If he had understood the greatness of Islamic scholars and escaped the talons of his nafs, and if he had comprehended the inner nature of the matter and the spirit, he would not have said such incongruous things. 15. He wrote a commentary on the book Nahj al-balâgha by Radî, who was the brother of ’Alî Murtadâ’, a convert from the Jewish religion. This book, which caused faction among Muslims, – 182 –

had been commented on first by Ibn Abi ’l-Hadîd ’Abd al-Hamîd al-Madâ’inî ash-Shî’î and then by another Shî’ite, Maisum al- Bahrânî. Abduh’s commentary was printed in Beirut in 1301 (1885). 48 - Sayyid Qutb, one of the religion reformers of this century, too, announced his admiration for Ibn Taimiyya and Muhammad ’Abduh in almost all his books. In The Future is Islam’s, for example, he praised only the word ‘Islam’ but he did not explain what he understood from this word or in which madhhab he was. On its ninety-fourth page, he wrote: “The spiritual leader struggling in the front row of those who protected Muslim countries against the Tatar invasions was Ibn Taimiyya.” If he meant the empire of Jenghiz by Tatars, Ibn Taimiyya had not been born yet when the Georgians (of Caucasus), the Persians and the Tatars in the army of Hulago, the notorious unbeliever, burned and ruined Baghdad and put hundreds of Muslims to the sword in 565 A.H. Ibn Taimiyya was born in Harrân in 661 A.H. It is written in the Turkish Islam Ansiklopedisi (volume V) that he was assigned to preach for jihâd against Mongols, and in 699, as a preacher, he was in the victory won against Mongols in Shaqhab in the vicinity of Damascus. It is written on the 137th page of the book Mir’ât al-kâ’inât, “Sultân Mahmûd Ghâzân Khân, Hulago’s grandson, became the Mogul ruler in 694 A.H. That year, upon the advices of Amîr Nawruz, his vizier, he embraced Islam with 400,000 Mongols including his commanders, viziers and soldiers. He read the Qur’ân and fasted [in the Ramadân of] that year.” And on the 930th page of Qisâs-i Anbiyâ’ is written, “Ghâzân Mahmûd Khân wrote to Egyptian Sultân Nasser to cooperate with him and work fraternally for the cause of Islam. Nasser, who was the ninth Turkoman sultan, did not listen to him. Nasser’s soldiers plundered the neighborhood of Mardin. Upon this, Ghâzân Khân came to Aleppo in 699 A.H. Nasser’s army was routed in Homs. Ghâzân Khân left a commander named Kapchak and a number of fighters to capture Damascus and he himself went back home. Nasser recruited soldiers in Egypt and sent them to Damascus. Upon hearing this, Kapchak gave up besieging Damascus and returned.” It is seen that Ibn Taimiyya, who is praised falsely to be a spiritual leader in the front row, in fact, incited the war between the two Muslim rulers and caused the shedding of fraternal blood and the death of thousands of Muslims. As for Ghâzân Khân, whom Sayyid Qutb – 183 –

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