Islams Reformers

These words of the reformer show his disbelief in that the
religion was sent by Allâhu ta’âlâ. Also Dozy, a Dutchman (1820-
1884), said so. Dozy and our reformer, who copies him, suppose
that Islam is the unripe fruit of aberrant thoughts like the law
concerning homosexuality passed by some hundred members of
the British Parliament. The law made by human beings is certainly
temporary, soon being changed by the ones who make it.
15 - The reformer says:
“Even if we would suppose for a moment that eveything known
as reality in the religion would be accepted as reality...”
Do religion reformers want the religion to turn from one state
to another like a man who does not keep his word? A religion
which would take a new shape every day is not necessarily to be
sent by Allâhu ta’âlâ. Everybody can do this. And the reformers
want a religion which is to be changed when it does not suit their
purposes!
16 - The reformer says:
“‘Where there is nass, ijtihâd is not permissible, and the
commands which were stated clearly cannot be interpreted
differently’; these words are the two basic laws of Islam. For this
reason, Muslim scholars have said ‘harâm’ about the interest in
banks. However, interest is the food of capital. Capital is the
dynamo of trade.”
The religion reformer seems to praise interest. He admires the
capitalists in Europe and America who sedentarily earn money
without any work. However, this exploitation of capitalists has
given birth to communism. By outlawing the practice of interest
and commanding zakât, Islam prevents the owners of capital from
exploiting workers and peasants and blocks the ways leading to
communism. Misrepresenting Islam’s prohibiting definitely every
kind of interest as an obstacle for progress is as nonsensical as
refreshing an outdated complaint. Islam has prohibited not the
banks but their exploiting the people.
17 - The reformer says:
“Our Master the Prophet very beautifully puts it, ‘In case
reason (’aql) and narration (naql) contradict each other, reason
must be followed.’ Thus it is seen that the religion might be
changed in accordance with necessity.”
A fact which reason shows and can grasp never changes. For
this reason, Muslim scholars said that narration could be changed
through a proof shown by reason. Yet it is equally obvious that
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