4 months 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

Muhammad Bâkir said,

Muhammad Bâkir said, “Do not stay near those who dispute. They give meanings to âyats as they wish.” In the explanation of Mishkât, Imâm Ahmad ibn Hajar al-Makkî comments on ’Abdullah ibn ’Umar’s (radiy-Allâhu ’anhumâ) saying, “Do not say my salâm to...” and adds, “Because, we are ordered to keep away from men of bid’a.” In the explanation of the hadîth, “Do not be in company with people of the Qadariyya group,” in the book Mirkat, it is said, “Because, keeping company of enemies leads one to ruin and disaster.” It is written in the book Shir’at al- Islâm that Salaf as-Sâlihîn did not get close to men of bid’a since a hadîth said, “Do not stay with men of bid’a! Their vices are as contagious as scabies.” Another hadîth says, “Do not greet people of the Qadariyya group! Do not visit their sick people! Do not attend their funeral! Do not listen to their words! Give them answer sternly! Humiliate them!” Another hadîth says, “Allâhu ta’âlâ fills with îmân the heart of him who gives stern answer to the man of bid’a; He protects him against terrible things. One who disesteems the man of bid’a will be saved by Allâhu ta’âlâ against the fears of Resurrection.” It is written in the book Irshâd as-sârî sharhu sahîh al-Bukhârî that, unless it is understood that a man of bid’a has vowed for repentance, it is necessary to keep away from him. I, the poor slave [that is, Ahmad Ridâ Khân], am preparing a booklet on this subject now. With documents from al-Qur’ân alkerîm and hadîths, I explain the necessity of keeping away from the men of bid’a and treating them severely. I additionally give the comments of the ’ulamâ’. This work will be the light for the eyes, and the remedy for the hearts. While the harms of being together with men of bid’a are that many, it should be estimated how much worse the harms of loving and praising them are. A hadîth says, “One is with those whom one loves.” Another hadîth quoted by Imâm ’Alî (radiy-Allâhu ’anh) and others, says, “I swear that Allâhu ta’âlâ will resurrect a person with those whom he loves.” The hadîth reported by at- Tabarânî says, “Allâhu ta’âlâ will resurrect a person among those whom he loves.” A hadîth reported from Abû Huraira (radiy- Allâhu ’anh) by Abû Dâwûd and at-Tirmidhî says, “Man’s religion is similar to his friend’s religion. Everybody should be mindful of the company they keep!” Extensive explanation about the foregoing hadîths is given in my book Fîh an-Nasrîn bi jawâbi – 262 –

’l-as’ilati ’l-ishrîn. The aim of Nadwat al-’ulamâ’ is the same as that of the damned Satan. They endeavour to misguide Muslims with little knowledge from the right path. They introduce a new religion with their statement, “It is fard to unite Muslims.” Their saying, “Their ’ibâdât will not be accepted. They will not attain blessings and happiness,” is a slander against Allâhu ta’âlâ. Their words, “Dispute with and hostility towards men of bid’a are sinful. This sin will not be forgiven. Pardon of it is impossible,” show that they have dissented from the right path of Ahl as-Sunna wa ’l-Jamâ’a and that they deny the âyats which say, “Allâhu ta’âlâ forgives all the sins but shirk of whomever He wishes,” and “Allâhu ta’âlâ certainly forgives all sins.” Their saying, “Pardon of this sin is impossible,” shows that they deny these âyats. Also, they misinterpret the hadîth, “Allâhu ta’âlâ’s slaves! Be (one another’s) brothers!” This hadîth’s meaning, as reported in Umdat al-Kari and other books, is, ‘Do the things that will help you become brothers of one another.’ Accordingly, in order for the men of bid’a to become brothers to the Muslims of the right path, they should give up their bid’as and accept the Sunna. Their calling Muslims of Ahl as-Sunna to become brothers for themselves despite their persisting in committing their bid’as is a blatant heresy and an ugly deceit. [1] 60 – When religion reformers want to annihilate a commandment of Islam, they attack hadîths as a last resort. They say that the hadîth which that command is based on is mawdû’. Upon finding out that they cannot make believe, they say, “It is a da’îf hadîth, if not mawdû’; a da’îf hadîth cannot be depended upon for a judgement.” For example, it is harâm for men to wear gold rings. Religion reformers say that the hadîth telling this is da’îf and gold ring is not harâm. Their words contradict themselves, for, since a da’îf hadîth cannot be depended upon for a judgement, the hadîth from which the judgement, “Gold ring is harâm,” was derived must be sahîh, which is the truth of the matter. The Ahl as-Sunna scholars studied the hadîths meticulously and sifted out all mawdû’ hadîths. They derive the [1] The Arabic work Fatâwâ ’l-Haramain, from which the foregoing ten fatwâs are translated, has been reproduced in by offset process in Istanbul. The author, Ahmad Ridâ Khân Barilawî, passed away in India in 1340 A.H. (1921). – 263 –

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