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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

the ambassador so that

the ambassador so that he would talk to the enemy and make an agreement. He was among the six persons whom Hadrat ’Umar (radiy-Allâhu ’anh), when he was about to pass away, considered worthy and capable of becoming Khalîfa after him. Our Prophet (’alaihi ’s-salâm) stated, “Allâhu ta’âlâ has put the true word on ’Umar’s tongue.” ’Umar (radiy-Allâhu ’anh), who always spoke correctly and appropriately as noted in the hadîth, recommended him by saying, “ ’Uthmân is worthy and capable for caliphate.” But Sayyid Qutb said, “No, he was not worthy of it. Islam’s progress came to a standstill because of him.” His administrative, political and military accomplishments when he was Khalîfa are portrayed in detail in the Turkish book Hak Sözün Vesîkalar›, (translated into English in 1992). [1] Sayyid Qutb’s likening Islamic Khalîfas to the kings of unbelievers and saying that they prohibited meritorius people who were adherent to Islam from public property is another slander against Islamic Khalîfas. I have given its answer detailedly in the forty-fourth paragraph. Pages of reasonably written histories and of the books of Islamic scholars are full with writings refuting these slanders of his. “With a comparison to Hadrat ’Umar’s disposal of prohibiting al-muallafat al-qulûb from being given zakât, we can do some similar disposals on the expenditures of zakât. We may, instead of giving them in cash or in gold, establish factories and industrial foundations for them. We can buy shares for them in some foundations and institutions. Thus they will be provided with a continual source of food and income far from the meaning of a temporary gifting, which is incompatible with today’s civil requirements and which is sacrificed in vain.” (Page 298) All as-Sahâbat al-kirâm were profound scholars, mujtahids. Especially the Four Khalîfas were Rasûlullah’s (sall-Allâhu ’alaihi wa sallam) counsellors when he was alive and representatives after his death. It is declared in a hadîth, “Hold fast to my path and, after me, to the path led by the Four Khalîfas! Their path is the right path.” We have to follow the unanimity of as-Sahâbat alkirâm. Of the teachings which they communicated unanimously, a person who disbelieves the ones that are widespread among Muslims becomes a disbeliever. Sayyid Qutb thinks he is a mujtahid like ’Umar (radiy-Allâhu [1] Documents of the Right Word, 480 pp., available from Hakîkat Kitâbevi, Fâtih, Istanbul, Turkey. – 218 –

’anh). He attempts to change the list of people whom zakât will be given. Our religion has declared clearly to whom and how zakât will be given. For a thousand years no scholar has attempted to change this. Our religion has also explained very well how to establish a source of income for the poor with zakât. A Muslim who has well understood Islam will easily find out how to establish factories and industrial foundations and how to support jihâd and pious foundations in a way suitable with Islam with the money of zakât. The techniques of doing this are desribed in the book Endless Bliss, I, 7. Islam has shown how Muslims will work in each century and the ways of utilizing the inventions of the century. There is no reason or necessity for the anti-madhhabite people such as Sayyid Qutb to attempt to change Islam. Of the four kinds of zakât goods, the zakât of crops and animals and the zakât which is collected from importers by the zakât official called ’âshir are taken and delivered to proper people by Muslims’ ruler. Individuals or institutions or non- Muslim governments have no right to collect these kinds of zakât or to deliver them. They cannot establish zakât banks or zakât ministry. The zakât given to them will not be acceptable. A Muslim who lives under the authority of a non-Muslim government should pay any kind of zakât to one of the persons described in the Qur’ân or to the person whom they have appointed to be their proxy, either in person or by proxy. We should perform our worship suitably with the books of the Ahl as- Sunna scholars. He quoted the eighth âyat of the sûrat an-Nisâ’, “While the property of inheritance is divided, if any relatives, orphans and needy people [who are not inheritors] are present there, give them something [out of it],” and commented: “This âyat expresses clearly that the relatives, orphans and the poor will get a share from the property of inheritance. Naturally, some changes and appropriations can be made concerning the property of inheritance. Some shares can be allotted in accordance with the state of the inheritors and the society. The âyat says, ‘If... present,’ which means ‘If ever exists.’ ” (Page 305) Islamic scholars said about this ayat that it was an act not commanded but recommended because it deserved thawâb and blessings. Those scholars who said that it was a command also said that this âyat was abolished with the other âyats about inheritance that were revealed after it. It is written in Tafsîr-i – 219 –

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