Islams Reformers

as-Sahâba (radiy-Allâhu ’anhum) and many of the Tâbi’ûn who
had reported hadîths. Usud al-ghâba, Al-isti’âb, Al-isâba and
similar great books of biographies hold places in libraries all over
the world. Can another person be shown besides Muhammad
(’alaihi ’s-salâm) for memorizing each of whose sayings lifesacrificing
efforts have been given and the importance and
significance of whose personality and life affected his companions
and caused all their lives, biographies and superiorities to be
transferred into books? Through words far from knowledge, the
religion reformers shamelessly want to bury this Glorious Star,
who shines in the sky of honour, under the soil where the
wastepipes of their disputes end.
9 - The reformer says:
“The religion, sources of which had been blurred by personal
ambitions and political fights yet at the beginning, was made a toy
during the era of ’Abbâsis. Right then the Ottoman Empire was
established.”
Poor Ottomans! How unfortunate that it was coincident with
their birth! If the sources of Islam were so much turbid, on which
basis would the religious reforms be made today? Reformers
keep almost all hadîths under suspicion. I wonder what they
would say about the Qur’ân. Is this source blurred, too? We
quoted above their idea that religion was necessary to correct
morals. Could the religion do this if its sources were blurred and
it were made a toy. Their words do not make any sense. As for the
Russian reformer Baykiyev, he was aggressive against kalâm and
fiqh. He blamed Muslim scholars for having left their work aside
and busying with Greek philosophy. In those days, however,
Greek philosophy was translated into Arabic and introduced into
Muslim countries as an advancement; it blurred the minds of
many people, and the scholars of kalâm examined those new
ideas and answered them one by one. Thereby they protected the
Sunnî belief against a shock. Also today it is an honourable task
for our religious men to examine the knowledge, science and new
discoveries on the points concerning Islamic beliefs and answer
them. Why do religion reformers, while understanding this
necessity today, try to blemish the former scholars for having
done their duty in their time? Then they blindy endeavour,
without foundation in knowledge, to humiliate Islamic scholars.
They say on the one hand that it is a big guilt today not to adapt
religious knowledge to new discoveries, and on the other hand,
they claim that the former scholars were guilty of mixing the
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