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

ecord the hadîths which

ecord the hadîths which he remembered together with their narrators. He is said to have memorized three hundred thousand hadîths two hundred thousand of which were not sahîh. He understood that only seven or eight thousand of the six hundred thousand hadîths which he had gathered were sahîh. This fact shows how direly religious knowledge is mixed up. Observing al- Bukhârî’s way of study, some European scholars say that even the hadîths he selected [as sahîh] are doubtful. You can imagine how other hadîth books are.” By starting with six hundred thousand and reducing the number of sahîh hadîths to seven thousand and then eventually to zero, this reformer shamelessly copies this idea from Europeans. If, instead of taking information about hadîths from Europeans, he had taken it from the specialists of this knowledge, for sure he would not have said so. The knowledge of hadîth, which is like a boundless sea, is a miracle of Islam. This great sea will not become turbid with few stones thrown by the enemies of Islam. If there were none of the innumerous proofs showing that Islam is the right and glorious religion, the dumbfounding work of the scholars of ’ilm al-hadîth would suffice to show it. Their books are so many that their catalogues alone fill up libraries. These scholars make up an army of thousands, an army of ikhlâs and specialization that has attained Allâhu ta’âlâ’s help. Intellectual and mental capacities of reformers, who run after material advantages and temporary, loathsome pleasures, cannot comprehend the sublime cause of this effort. The study of hadîths and their narrators was dependent upon so subtle and so numerous principles that a special branch of knowledge called usûl al-hadîth was established. A hadîth-i-sherîf could be recorded in a book only if it had been heard from a person who had an entirely dependable reason, powerful memory, righteousness and honesty, and he, in his turn, would have to have heard it from such another person, which, in its entirety, means an unbroken retrograde chain of dependable, trustworthy narrators back to Rasûlullâh (’alaihi ’s-salâm). Above each hadîth its narrators were listed one by one. Do Ibn Taimiyya, ’Abduh, Maudoodi and the like, who cannot comprehend the superiority of the Ahl as-Sunna scholars, and ignorant modernist reformers, who cannot comprehend Islam, presume that such dependable hadîth books are like history books? The hadîth scholars knew, as it were a miracle, that modernist reformers would later appear to attack the Hadîth, and they wrote in detail the biographies of all – 20 –

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 – 21 –

  • Page 1 and 2: Hakikat Kitabevi Publications No: 1
  • Page 3 and 4: Bismi’llâhi ’r-rahmâni ’r-r
  • Page 5 and 6: even if those who govern you are Ab
  • Page 9 and 10: suits their purpose? It is not perm
  • Page 11 and 12: over and over again and applauded a
  • Page 13 and 14: constitutions of European kingdoms
  • Page 15 and 16: one another. We think it would be p
  • Page 17 and 18: When he said, “O Allah! Tell me t
  • Page 19: into discussion provided they will
  • Page 23 and 24: eliefs, commands and prohibitions.
  • Page 25 and 26: advantages of the rules of Islam to
  • Page 27 and 28: These words of the reformer show hi
  • Page 29 and 30: several meanings in accord with the
  • Page 31 and 32: each race will fade away. This theo
  • Page 33 and 34: We will tell about all these clearl
  • Page 35 and 36: of religious scholars is to teach u
  • Page 37 and 38: Despite the âyats, “If Allâhu t
  • Page 39 and 40: Those who claim to be Ahl as-Sunna
  • Page 41 and 42: hadîth says that seventy prophets
  • Page 43 and 44: accursed, that they will never atta
  • Page 45 and 46: which man would do with his own con
  • Page 47 and 48: fervent fanatic of the Jabriyya doe
  • Page 49 and 50: their ears and eyes,” at the begi
  • Page 51 and 52: does not mean busying with delusion
  • Page 53 and 54: direction, patriotism, honour and h
  • Page 55 and 56: oth in this world and in the next w
  • Page 57 and 58: Jabrâ’îl (Gabriel) came to me.
  • Page 59 and 60: worship and useful deeds of those w
  • Page 61 and 62: away. As it is necessary to carry o
  • Page 63 and 64: towards him, and that they would sa
  • Page 65 and 66: worth the Qur’ân, which has an e
  • Page 67 and 68: poems of Shakespeare, Victor Hugo a
  • Page 69 and 70: Paradise, the scholars of fiqh depr
  • Page 71 and 72:

    love Allâhu ta’âlâ considering

  • Page 73 and 74:

    from doubtful things (between harâ

  • Page 75 and 76:

    elong to religious hands and there

  • Page 77 and 78:

    teachers. It is not knowledge and s

  • Page 79 and 80:

    necessary for the existence of crea

  • Page 81 and 82:

    elations between and laws concernin

  • Page 83 and 84:

    (’alaihimu ’s-salâm) and utter

  • Page 85 and 86:

    attempt again to understand the elo

  • Page 87 and 88:

    days”, and the scholars of fiqh t

  • Page 89 and 90:

    were executed by shooting when they

  • Page 91 and 92:

    Beg recommends Arabic as a common l

  • Page 93 and 94:

    The sixty-forth âyat of the sûrat

  • Page 95 and 96:

    fact, she swears at them. A youngst

  • Page 97 and 98:

    sharp imagination we think a Venus

  • Page 99 and 100:

    the street. Veiling is the curtain

  • Page 101 and 102:

    ake of the conscience under the pre

  • Page 103 and 104:

    y saying, “Life is in common,”

  • Page 105 and 106:

    moon. On this rare occasion he fall

  • Page 107 and 108:

    words, if he does not feel any fear

  • Page 109 and 110:

    “The person who commits adultery

  • Page 111 and 112:

    has fled and has not left nafaqa, t

  • Page 113 and 114:

    declared in the Qur’ân that men

  • Page 115 and 116:

    sensations than men are. As lust is

  • Page 117 and 118:

    justice,” the following points al

  • Page 119 and 120:

    disbelievers. They do not commit an

  • Page 121 and 122:

    praised in this hadîth: “The sch

  • Page 123 and 124:

    have spread all over Muslim countri

  • Page 125 and 126:

    deplorable state in his Tabaqât al

  • Page 127 and 128:

    expense of a journey,” to distort

  • Page 129 and 130:

    and intelligence much. Burhân ad-d

  • Page 131 and 132:

    He also quoted some other hadîths.

  • Page 133 and 134:

    him whom Thou loved most among Thin

  • Page 135 and 136:

    through Muhammad (’alaihimu ’s-

  • Page 137 and 138:

    them and who respect shrines by per

  • Page 139 and 140:

    unbelief but harâm for a worshippe

  • Page 141 and 142:

    elief, they prostrated themselves b

  • Page 143 and 144:

    Shaiba and Ibn ’Abd al-Birr repor

  • Page 145 and 146:

    hundred and tenth âyat of the sûr

  • Page 147 and 148:

    Sunna scholars. Muslims with right

  • Page 149 and 150:

    (radiy-Allâhu ’anh) martyrdom by

  • Page 151 and 152:

    in a pitiable condition. The entire

  • Page 153 and 154:

    not be any Islamic scholar left on

  • Page 155 and 156:

    them today. It is a tactic of the e

  • Page 157 and 158:

    path and make him a means for guidi

  • Page 159 and 160:

    According to many scholars, ’Abd

  • Page 161 and 162:

    patient. He worshipped much. (95-15

  • Page 163 and 164:

    Holy War in Islam. Our ancestors pe

  • Page 165 and 166:

    Shâh Walî-Allâh ad-Dahlawî wrot

  • Page 167 and 168:

    A mujtahid belonging to the fourth

  • Page 169 and 170:

    people of bid’a. We should hold f

  • Page 171 and 172:

    [Walî-Allah ad-Dahlawî himself] p

  • Page 173 and 174:

    al-istinbât wa wujûh at-tatbiq ba

  • Page 175 and 176:

    all the Muslims on the earth are mu

  • Page 177 and 178:

    employed a mulhid named Niyâz Fath

  • Page 179 and 180:

    He had some activities in Beirut fo

  • Page 181 and 182:

    espects and his belief in one respe

  • Page 183 and 184:

    had been commented on first by Ibn

  • Page 185 and 186:

    might take a whole life-span to exa

  • Page 187 and 188:

    e black and is never believable to

  • Page 189 and 190:

    the jizya and become Muslims theore

  • Page 191 and 192:

    ask for the people’s help.” Any

  • Page 193 and 194:

    expenditure. It is not a procedure

  • Page 195 and 196:

    State has to distribute what it has

  • Page 197 and 198:

    1) If some dain property is in a po

  • Page 199 and 200:

    “It was in ancient times to pay z

  • Page 201 and 202:

    This is not an expression of object

  • Page 203 and 204:

    for jihâd and for legitimate servi

  • Page 205 and 206:

    mosque or giving alms, he becomes a

  • Page 207 and 208:

    these days of bliss?” “Yes, the

  • Page 209 and 210:

    government oppresses and if opposin

  • Page 211 and 212:

    sin to be forgiven. Allâhu ta’â

  • Page 213 and 214:

    the name of Islam, which are incomp

  • Page 215 and 216:

    of fact, these wishes of his have b

  • Page 217 and 218:

    enormous property and vast areas of

  • Page 219 and 220:

    ’anh). He attempts to change the

  • Page 221 and 222:

    Imâm Abû Yûsuf opposes al-Imâm

  • Page 223 and 224:

    ijtihâd and give fatwâ in matters

  • Page 225 and 226:

    Salaf as-Sâlihîn broght from Ras

  • Page 227 and 228:

    2) “Migration to Medina was done

  • Page 229 and 230:

    and the unbelievers of the Alexandr

  • Page 231 and 232:

    prescribed persons, it is permissib

  • Page 233 and 234:

    from Zawâjir show clearly that the

  • Page 235 and 236:

    philosophical thoughts. Some people

  • Page 237 and 238:

    Mujâdala, ‘Those who believe in

  • Page 239 and 240:

    footsteps of the Salaf as-Sâlihîn

  • Page 241 and 242:

    absolutely tells that the knowledge

  • Page 243 and 244:

    hadîth, he interprets it and bewil

  • Page 245 and 246:

    if he had done so, he would not hav

  • Page 247 and 248:

    of bid’a meant loving him since i

  • Page 249 and 250:

    ta’âlâ in Paradise upon him who

  • Page 251 and 252:

    Supremacy of Allâhu ta’âlâ’s

  • Page 253 and 254:

    grave disaster! Âmin.” [1] 59 -

  • Page 255 and 256:

    ’Umar (radiy-Allâhu ’anhum), h

  • Page 257 and 258:

    path of Ahl as-Sunnat wa ’l-Jamâ

  • Page 259 and 260:

    Or else, they set a bad example to

  • Page 261 and 262:

    Imâm ’Alî (radiy-Allâhu ’anh

  • Page 263 and 264:

    ’l-as’ilati ’l-ishrîn. The a

  • Page 265 and 266:

    and also many of the hadîth schola

  • Page 267 and 268:

    Sâwî al-Mâlikî said on the âya

  • Page 269 and 270:

    eduction that has been made in the

  • Page 271 and 272:

    your worldly affairs,’ meaning th

  • Page 273 and 274:

    worship which Allâhu ta’âlâ li

  • Page 275 and 276:

    cymbals, flutes, pipes and loud-spe

  • Page 277 and 278:

    always with forgivingness,” and h

  • Page 279 and 280:

    adding rotten rings to the chain. H

  • Page 281 and 282:

    under the name of Islamic knowledge

  • Page 283 and 284:

    the literary men and the poets of h

  • Page 285 and 286:

    about Imân and Islam. It is writte

  • Page 287 and 288:

    Everybody comes to Mecca, Ka’ba,

  • Page 289 and 290:

    was called “the Farthest Masjid

  • Page 291 and 292:

    salâm) and their trust in the Ahl

  • Page 293 and 294:

    that Allâhu ta’âlâ existed. Th

  • Page 295 and 296:

    which did not conform with experime

  • Page 297 and 298:

    knowledge and science as a cloak un

  • Page 299 and 300:

    has been declared that various kind

  • Page 301 and 302:

    Allah. The zuhd, the tawakkul, the

  • Page 303 and 304:

    Islam appeared, and these people wr

  • Page 305 and 306:

    detail in the books Al-tawassul-u-b

  • Page 307 and 308:

    mosque after the twentieth of the b

  • Page 309 and 310:

    him and serve him. Yahyâ bin Mu’

  • Page 311 and 312:

    A distich: If Haqq ta’âlâ wishe

  • Page 313 and 314:


  • Page 315 and 316:

    qutb: a Walî of highest degree; AM

  • Page 317 and 318:

    - 317 -

  • Page 319 and 320:

    - 319 -

Download - World Of Islam Portal
Priest of Nature: The Religious Worlds of Isaac Newton (Rob Iliffe)
Belief and Islam
Islam and Christianity
Islam's Reformers .pdf
Answer to an Enemy of Islam
Advice for the Muslim
Sahaba - The Blessed
Documents of the Right Word
8-Belief and Islam - Hakikat Kitabevi
Confessions of a British Spy and British Enmity Against Islam
Seadet-i Ebediyye - Endless Bliss First Fascicle
Discovering Islam
Seadet-i Ebediyye - Endless Bliss Second Fascicle
The Sunni Path
Why Did They Become Muslims
The Proof of Prophethood
Seadet-i Ebediyye - Endless Bliss Third Fascicle
The Origins of Islamic Reformism in Southeast Asia ... - I-Epistemology
Islamic Law Reform - Institute for Social Policy and Understanding
Islam The Religion Of Submitting To Allah
(or, “Now That I've Found Islam, What Do I Do With It?”) - Knowledge ...
Islam ~ Its Basic Practices and Beliefs - Wynne Chambers
Christian Encounter with Islam - Reformed Theological Seminary
Confessions Of A British Spy