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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

lood of martyrs.”

lood of martyrs.” Sayyid Qutb’s attempt to exploit an âyat from the Mâida sûra in order to authenticate his undervaluation of hundreds of scholars of Tafsîr, which he parenthesizes with a laudation of an equivocal name, Muhammad ibn Jarîr, [1] betrays the fact that he is a heretic without a certain madhhab. See how the famous book Fat’h almajîd, too, praises Ibn Jarîr on its 294th page: “There has been nobody more learned than Muhammad ibn Jarîr ibn Yazîd at- Tabarî on the earth. He was one of the mujtahidîn. He did not copy (taqlîd) from anybody. He had many disciples educated in his own madhhab. He passed away in the year 310[A.H.]” It writes that Ibn Jarîr was a non-madhhabite. And Sayyid Qutb approves and praises only this person among the ’ulamâ’ of tafsîr. ’Abd al-Ghanî an-Nablusî wrote: “Though it is permissible to hold an imitative belief (taqlîd) on what you hear concerning i’tiqâd, you will be sinful because you have not studied and examined. In a’mâl and ’ibâdât, it is permissible through unanimity of scholars to follow (taqlîd) a madhhab leader without research. Since there has not been any person for a long time to accumulate in himself the conditions for being a mujtahid, it is necessary to learn one of the four madhhabs. And this is possible only by reading a dependable book or by asking and learning from a pious scholar. There is no mujtahid mutlaq any more. But until the end of the world, there will be those mujtahids who are dependent on one of the four madhhabs and who can perform [1] The following information is given under the entry TABARÎ ‘rahmatullâhi ’alaih’ in the biography section of the Turkish book Seâdet-i-ebediyye: “Abû Ja’far Muhammad bin Jarîr (224 [A.D. 839]- Tabaristân-310 [A.D. 923]-Baghdâd) was a great scholar profoundly learned in the branches of Tafsîr and Hadîth. Two of his most valuable works are Jâmi’ul-bayân, a book of Tafsîr consisting of twenty-three volumes, and Târîh-ul-umam, a masterpiece of history, which was abridged by a Shiite named Alî bin Muhammad Shimshâtî. This Shiitelaced abridgement, which was translated into Turkish and entitled Taberî Târîhi (History of Tabarî), misleads those who read it. It is written on the sixty-eighth (68) page of the book Mukhtasar-i-Tuhfa-iithnâ ashariyya by Alûsî that Muhammad bin Jarîr bin Rustam Tabarî is a Shiite. And that Muhammad bin Abil-Qâsim is another Shiite is written in Asmâ-ul-muallifîn. These people should not be confused with Hadrat (Abû Ja’far Muhammad) ibn Jarîr. On the other hand, a book of Tafsîr which is mistaken for the book of Tafsîr of Tabarî entitled Jâmi’ul-bayân is the Shiite book of Tafsîr entitled Tabarsî, a pseudo title for the book Majma’ul bayân by Fadl bin Hasan Tabarî (d. 548 [A.D. 1153], a member of the aberrant Shiite sect Imâmiyya. – 222 –

ijtihâd and give fatwâ in matters within a madhhab. It is not permissible to learn religious knowledge only by reading any religious book or by asking and understanding from anybody who passes for a religious man. Among those who have been said to be religious men, ignoramuses, zindîqs, sinners and hyprocrites who have written their own thoughts as religious knowledge or who have tried to demolish Islam from within and also those who earned their living by serving them as their assistants have always existed. Being a real religious man requires possessing knowledge, ’amal and ikhlâs, i.e. taqwâ. For guiding men to happiness, a religious man should first of all have the i’tiqâd of Ahl as-Sunna, that is, he has to follow as-Sahâba and obey ijmâ’ al-Umma.” [1] As for Sayyid Qutb; when observed with due attention, it will be seen that he is only an orator who brings the readers into raptures with his zealous and falsely adorned writings, which is the natural art of a journalist or a politician. Like a broker who puts a covered treasury up for sale, he only praises Islam and, instead of opening it and exhibiting the jewels in it, he tries to hush up Islamic scholars and their books from the youth and exhibits his own ideas as religious knowledge. While trying to enchant his readers with an actor’s role, he is not aware that he has contradicted and denied himself various times. It is feared very much that his following writing, -which a student brought and showed us-, in the interpretation of the 115th âyat of the sûrat al- Mâ’ida may lead his readers to kufr: “The story of the Descent the Table set (with viands) is not mentioned in Christian books as it exists in the Qur’ân. In these gospels, which were written after Hadrat ’Îsâ’s death...” On the other hand, he himself explained the âyat, “They did not kill ’Îsâ (’alaihi ’s-salâm). They did not hang him,” detailedly before. The âyat-i-kerîmas never state that Îsâ ‘alaihis-salâm’ was killed; they state that he was exactly taken up (tawaffî) to heaven. All his books shout out the fact that he was not a scholar of tafsîr or a religious man but a skillful writer with a strong Arabic, a keen intellect and extensive imagination. Politicians, in order to attain their desires, exploit the things that are loved and respected so well and give them such vividness that only those who know the matter closely can see whether they are sincere in their writings. Yet those who cannot sense their inner purposes, already vulnarable to the exploitation because of their admiration for the thing exploited, easily succumb to their plans, [1] Al-hadîqat an-nadiyya, p. 460. – 223 –

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