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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

Husainî, “This âyat

Husainî, “This âyat is about those who are present there while the property of inheritance is distributed. It is good to give a little share to the onlooking orphans and poor people who are present there as alms.” Hadrat Sanâ’ullah ad-Dahlawî wrote in his at- Tafsîr al-Mazharî, “While the property of inheritance is divided and distributed, something is given to the relatives, to the orphans and to the poor people present there as alms. Sa’îd ibn Jubair and Dahhâk reported that this âyat was abolished when the âyat “Yûsikumullah’ was revealed Some scholars said that it had not been abolished. Ibn ’Abbâs said that those inheritors who had reached the age of disretion and puberty would give something little from the property of inheritance that fell into their share. If the inheritors were small, their trustee or proxy would give it, or they would express regrets (for their hesitancy about acts of disposal concerning the inherited property) because it belonged to orphans. As Muhammad ibn Sîrîn reported, ’Ubaidat as-Salmânî divided the property of inheritance and distributed it to the orphans. Then he ordered them to slaughter a sheep. It was cooked and given to the people mentioned in the âyat and they ate it. And he said, ‘If it weren’t for this âyat, I would pay for the sheep.’ It is not fard but mustahab to give something to these people.” As it is seen, the inheritors will give as much as they want to. Nothing can be taken away from them by force. Sayyid Qutb changes the word ‘present’ in the âyat into ‘existing at any place’. No Islamic scholar has made such a change up to now. The person who translated this book from Arabic might have understood Sayyid Qutb’s error and tries to explain it away by saying that it is possible to take inheritance tax from the inheritors and give it to those who are not inheritors, thus changing the âyat altogether. It was quite a long time ago when the Islamic scholars predicted that one day the ignorant would be religious authorities and nothing would remain for the Devil to do. In his book Fî dilâl al-Qur’ân, attempting to interpret the 33rd âyat of the sûrat al-Mâ’ida, Sayyid Qutb writes the ijtihâds of the four madhhabs and says, “In this respect, we consider Imâm Mâlik’s opinion to be worth preference. We are in favour of his opinion.” This writing of his again shows that he is not a member of any madhhab, that he thinks of himself as superior to the imâms of madhhabs and that he knows nothing of the knowledge of usûl al-fiqh. A few pages later, in the subject of punishing the thief, he gives the ijtihâds of the four madhhabs and says, “But – 220 –

Imâm Abû Yûsuf opposes al-Imâm al-a’zam, and a third point of view, different from the other two, comes forward,” and thus he uses indecent, irreverent terms against the imâms of the madhhabs and their ijtihâds. He thinks ijtihâds as mere thoughts and ideas. On the contrary, Islamic religion is a religion of good manners and beautiful morals. Islamic scholars have been the representatives of Islamic religion in good manners and beautiful morals, and they have introduced it to the world as such. Sayyid Qutb differs from Islamic scholars in this respect, too. When interpreting the 93rd âyat of the sûrat al-Mâ’ida, he says, “About the context of this statement in the Qur’ân, I could not find a way of interpretation which relieves one’s soul among the ones which the mufassirs mentioned. Among those which I read, I liked the one which Ibn Jarîr at-Tabarî mentioned best, though it is not in a capacity to relieve me sentimentally.” However, for example, the Qur’ân commentary by al-Baidâwî, who has been loved and respected by all mufassirs, and also its annotation by Shaikh-zâda explain this âyat more clearly and satisfactorily. Hadrat Sayyid ’Abdulhakîm Arwâsî, a great Islamic scholar of profound knowledge and an expert in tasawwuf, explained this âyat at the Bâyezîd Mosque in Istanbul for many days, quoting from the annotation of al-Baidâwî’s Qur’ân commentary and from the Qur’ân commentaries by Abussu’ûd and Ni’metullah, thus satisfying the souls of those cultured youngsters who listened to him in admiration. If Sayyid Qutb, too, had been honoured with attending the lectures and suhba of such a profound Islamic scholar who was perfect both in bâtinî and zâhirî knowledge, and if he had attained a few drops of his ocean of knowledge and ma’rifa, he would have understood something from the overt meanings, expressions, indications, denotations, necessitations and implications of âyats. Perhaps he would have perceived what tafsîr and mufassir meant. The faid of those lectures, softening and purifying the hearts that were hard like rocks and pitch-black, could make people distinguish the right from the wrong and tremble with feeling the greatness of Islamic scholars and of the Salaf as-Sâlihîn. Surely, they realized the highness of the scholars of Ahl as-Sunna so well that they fully believed that for attaining endless bliss there was no other way than following them. Hadrat al-Imâm ar-Rabbânî Ahmad al- Fârûqî repeatedly stated in his book Maktûbât that these scholars were the ones who were lauded in by the hadîths, “They are the prophets’ inheritors,” and “Their ink will weigh heavier than the – 221 –

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