7 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

slanders in order to

slanders in order to represent Ibn Taimiyya as a fighter for Islam, he had an unequalled, artistically invaluable mosque built in Tebriz and established twelve big madrasas, innumerable tekkes, inns and charitable deeds. He sent many gifts to Mecca and Medina and devoted many villages. He was a Sunnî Muslim. Shemseddîn Sâmî Beg wrote that he loved to establish justice and right and possessed many virtues and superiorities and that he was reverent to sayyids and scholars. If Ibn Taimiyya had preached to these two Muslim sultans and had told them that they were brothers by following the âyat, “Reconcile your brothers!” as the Ahl as-Sunna scholars had done, Ghâzân Khân and Sultan Nasser, who were goodwilled themselves, would have co-operated and, perhaps, he would have caused the establishment of a greater Islamic empire, which might have changed the course of history and the appearance of today’s world. He did not perform this benevolent deed but set men of knowledge and rulers at loggerheads. Long before Ibn Taimiyya when the Tatarian unbelievers ruined and burned Muslim countries and martyred millions of Muslims, not the men of bid’a like Ibn Taimiyya but the preaches and books of Burhân ad-dîn Shadîd, Fakhr ad-dîn ar-Râzî, ’Umar an-Nasafi, Sadr ad-dîn al-Qonawî, Shaikh Sa’dî ash-Shîrâzî and many other Ahl as-Sunna scholars and thousands of Awliyâ’, who were educated by the spiritual masters such as Ahmad ar-Rifâ’î, Imâm al-Ghazâlî, Najm ad-dîn al-Kubrâ, Ahmad an-Nâmiqî Jâmi’ and ’Abd al-Qâdir al-Jîlânî, protected Muslims’ religion and îmân. These great ’ulamâ’ and Awliyâ’ both guided the peoples of many countries to the right course and performed jihâd in person against unbelievers as soldiers. Many of them attained martyrdom. The history is in the open. 49 - In the 42nd paragraph above, it is explained that Ibn Taimiyya deviated from the right path. There is no need even to think of how much his admirers may have to do with the right path. Sayyid Qutb did not neglect to show his attachment to him also in his book As-salâmu al-’âlamiyya wa ’l-Islâm (World’s Peace and Islam). He wrote in this book: “There is very little work done on the field of the policy of state control so far. This aspect of Islam has not been explained as well as necessary.” He means that this knowledge must be learned from his book. The laws, constitutions, fatwâs and documents in the archives of the six-hundred-year-old Ottoman Empire are so countless that it – 184 –

might take a whole life-span to examine the thousands of books of Islam’s policy of state control. The European orientalists and Israeli professors study them in Istanbul now in admiration. In his book Islam and the Problems of Civilization, Sayyid Qutb wrote that he burned with the fire of Islamic Unity and Divine Way and quoted the false words of the western philosophers and the extensive ideas of keen-witted diplomats, which he had heard as a student, and thus he pretended to be a savior and a fighter for Islam. As he cleverly strived to imbue the youth with his heretical ideas, he wrote: “In constructing Islamic society, the thing which we are bound to is not Islamic fiqh. Though we are not unfamiliar with this fiqh, the thing we are bound to is the way of Islam, Islamic principles and Islamic understanding.” According to him, books of fiqh and books on the policy of state control, which had been written thorughout centuries, were not illustrative of the Islamic way, and he was making Islamic principles with his own point of view and understanding. The books of Islamic scholars, the leaders of madhhabs, which had been based on the Qur’ân and the Hadîth, were to be abandoned and the philosopher Qutb’s ideas were to be put in their place! He wrote again in his book World’s Peace and Islam: “According to Islam, all human beings are a family bound with close bonds to one another. It commands a certain justice over all human beings without discriminating them with regard to race or religion.” Rasûlullah (sall-Allâhu ’alaihi wa sallam) declared in a hadîth sherîf quoted by al-Ghazâlî in his book Kimyâ’ as-sa’âda, “The basis and the most dependable symptom of having îmân is to love Muslims and to dislike unbelievers.” Allâhu ta’âlâ declared to Hadrat ’Îsâ (’alaihi ’s-salâm) (Jesus), “If you perform the worship of all the creatures on the earth and in skies, it will be no use unless you love those whom I love and be hostile against Mine enemies.” He declared in the last âyat of the sûrat al-Mujâdala, “Those who believe in Allâhu ta’âlâ and in the Day of Resurrection hate the enemies of Allâhu ta’âlâ.” Allâhu ta’âlâ and His Prophet (’alaihi ’s-salâm) commanded us to distinguish Muslims from unbelievers. To them, only Muslims are brothers, but Sayyid Qutb wrote that all people were brothers forming a family without the difference of religion. 50 - Again, in the same book, he wrote: – 185 –

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