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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

through the reason of

through the reason of this reformer, who knows nothing about logic, it is impossible to put forth the proof that will cause the narration to be changed. Rasûlullah (sall-Allâhu ’alaihi wa sallam) divided Islamic knowledge into two groups as ’ilm al-abdân, the knowledge of matter and science, and ’ilm al-adyân, the religious knowledge. Religious knowledge can be understood only through narration. Its sources are the Qur’ân al-kerîm and the Hadîth ashsherîf. Things that can be perceived through sense organs are limited in number. Knowledge beyond this limit cannot be understood through sense organs, or they may be misunderstood. Furthermore, man’s perceptive powers are mostly weaker than those of animals. Man may find and comprehend through his mind the things which he cannot comprehend through his sense organs, yet mind, too, has a limit of comprehension. Mind cannot find or comprehend the knowledge beyond this limit. If mind attempts to understand the things which it can never grasp, it will go wrong. In such knowledge, mind cannot be relied on. For example, Allâhu ta’âlâ’s Attributes, the things in Paradise and Hell, the way of performing ’ibâdât and much of religious knowledge cannot be grasped by mind. If mind contradicts narration about such knowledge, narration will be followed and it will be decided on that mind is mistaken about this matter. Four kinds of knowledge are declared in the Qur’ân: îmân, ahkâm, qisas and akhbâr. Îmân, the knowledge of what must be necessarily believed, can never be changed. The beliefs of every prophet and umma have been the same. There is no difference among their beliefs. Ahkâm, Allâhu ta’âlâ’s commands and prohibitions, can be altered, but only by Allah, who made such alterations through His prophets. Qisas are the ‘descriptions of the states and lives of the past peoples and ummas’, and akhbâr tells about ‘the happenings that took place in the past and those which will take place in future’. Among such reports are that the creatures live with water, what the signs of the coming of the end of the world are and that there are rivers in Paradise. No change can be made in qisas and akhbâr. And if some religious teachings seem to contradict one another, they cannot be adapted to mind, either. They will be adapted to one another. A piece of teaching that has several meanings should be understood so as not to contradict another piece of teaching that has been declared clearly. Here, reason’s task is, of the two teachings that seem opposite, to understand the right meaning of the one that has – 28 –

several meanings in accord with the one that can be understood clearly. As for the second division of Islamic knowledge, scientific knowledge; it can be understood through sense organs and by observing, examining, calculating and experimenting with the tools which are assistants for these organs. All of these are done with mind and intellect. Here, what mind finds out can be relied on; when there is contradiction between narration and scientific knowledge, mind will be followed, that is, narration will be explained compatibly with mind. And the hadîth which the reformer quotes means this. But we should not believe the impostors who pretend to be scientists and talk not through science but through sensations and ambitions, the liars and enemies of religion and morals. Though Muslim scholars esteem mind very highly, one of them, Hadrat Shaikh-i Akbar Muhyiddîn ibn al-’Arabî, regards narration superior to mind in his book Alfutûhât. While Baykiyev, the Russian master of reformers, who clamours that mind should be given freedom, speaks intentional reflections on Muslim scholars, he gives a high place to the Shaikh-i Akbar. 18 - The reformer says: “Another example showing the unchangeable strictness of Islam is the institution of awqâf. The rule ‘Shart-i wâqif is exactly like nass-i shâri’,’ (The conditions laid down by the wâqif, who grants property to a religious foundation, are exactly like the commands in the Qur’ân and the Hadîth) is one of the main principles in the fiqh books.” Properties and goods granted to awqâf belong to the wâqif when alive. Since all the constitutions on the world recognize that everybody has the right of using his property to his own wish, no one has the right of speaking ill of the necessity that the property granted to a foundation should be used under the conditions he wishes. 19 - The reformer says: “The cause of the increase in the properties of awqâf is not because of piousness or goodness but because of the pillagers’ giving one percent of the houses they have pillaged as alms to a mosque, to a madrasa or to a dervish lodge in order to guarantee the ninety-nine percent for their own and their children’s advantage, lest someone might pillage the wealth they have pillaged.” – 29 –

  • Page 1 and 2: Hakikat Kitabevi Publications No: 1
  • Page 3 and 4: Bismi’llâhi ’r-rahmâni ’r-r
  • Page 5 and 6: even if those who govern you are Ab
  • Page 7 and 8: ISLAM’S REFORMERS (THE BIGOTS OF
  • Page 9 and 10: suits their purpose? It is not perm
  • Page 11 and 12: over and over again and applauded a
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  • Page 15 and 16: one another. We think it would be p
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  • Page 21 and 22: as-Sahâba (radiy-Allâhu ’anhum)
  • Page 23 and 24: eliefs, commands and prohibitions.
  • Page 25 and 26: advantages of the rules of Islam to
  • Page 27: These words of the reformer show hi
  • Page 31 and 32: each race will fade away. This theo
  • Page 33 and 34: We will tell about all these clearl
  • Page 35 and 36: of religious scholars is to teach u
  • Page 37 and 38: Despite the âyats, “If Allâhu t
  • Page 39 and 40: Those who claim to be Ahl as-Sunna
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  • Page 51 and 52: does not mean busying with delusion
  • Page 53 and 54: direction, patriotism, honour and h
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  • Page 57 and 58: Jabrâ’îl (Gabriel) came to me.
  • Page 59 and 60: worship and useful deeds of those w
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  • Page 65 and 66: worth the Qur’ân, which has an e
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    necessary for the existence of crea

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    elations between and laws concernin

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    (’alaihimu ’s-salâm) and utter

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    attempt again to understand the elo

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    days”, and the scholars of fiqh t

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    were executed by shooting when they

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    Beg recommends Arabic as a common l

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    The sixty-forth âyat of the sûrat

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    fact, she swears at them. A youngst

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    sharp imagination we think a Venus

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    the street. Veiling is the curtain

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    ake of the conscience under the pre

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    y saying, “Life is in common,”

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    moon. On this rare occasion he fall

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    words, if he does not feel any fear

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    “The person who commits adultery

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    has fled and has not left nafaqa, t

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    declared in the Qur’ân that men

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    sensations than men are. As lust is

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    justice,” the following points al

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    disbelievers. They do not commit an

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    praised in this hadîth: “The sch

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    have spread all over Muslim countri

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    deplorable state in his Tabaqât al

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    expense of a journey,” to distort

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    and intelligence much. Burhân ad-d

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    He also quoted some other hadîths.

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    him whom Thou loved most among Thin

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    through Muhammad (’alaihimu ’s-

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    them and who respect shrines by per

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    unbelief but harâm for a worshippe

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    elief, they prostrated themselves b

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    Shaiba and Ibn ’Abd al-Birr repor

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    hundred and tenth âyat of the sûr

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    Sunna scholars. Muslims with right

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    (radiy-Allâhu ’anh) martyrdom by

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    in a pitiable condition. The entire

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    not be any Islamic scholar left on

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    them today. It is a tactic of the e

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    path and make him a means for guidi

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    According to many scholars, ’Abd

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    patient. He worshipped much. (95-15

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    Holy War in Islam. Our ancestors pe

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    Shâh Walî-Allâh ad-Dahlawî wrot

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    A mujtahid belonging to the fourth

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    people of bid’a. We should hold f

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    [Walî-Allah ad-Dahlawî himself] p

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    al-istinbât wa wujûh at-tatbiq ba

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    all the Muslims on the earth are mu

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    employed a mulhid named Niyâz Fath

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    He had some activities in Beirut fo

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    espects and his belief in one respe

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    had been commented on first by Ibn

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    might take a whole life-span to exa

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    e black and is never believable to

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    the jizya and become Muslims theore

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    ask for the people’s help.” Any

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    expenditure. It is not a procedure

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    State has to distribute what it has

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    1) If some dain property is in a po

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    “It was in ancient times to pay z

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    This is not an expression of object

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    for jihâd and for legitimate servi

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    mosque or giving alms, he becomes a

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    these days of bliss?” “Yes, the

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    government oppresses and if opposin

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    sin to be forgiven. Allâhu ta’â

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    the name of Islam, which are incomp

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    of fact, these wishes of his have b

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    enormous property and vast areas of

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    ’anh). He attempts to change the

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    Imâm Abû Yûsuf opposes al-Imâm

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    ijtihâd and give fatwâ in matters

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    Salaf as-Sâlihîn broght from Ras

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    2) “Migration to Medina was done

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    and the unbelievers of the Alexandr

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    prescribed persons, it is permissib

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    from Zawâjir show clearly that the

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    philosophical thoughts. Some people

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    Mujâdala, ‘Those who believe in

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    footsteps of the Salaf as-Sâlihîn

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    absolutely tells that the knowledge

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    hadîth, he interprets it and bewil

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    if he had done so, he would not hav

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    of bid’a meant loving him since i

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    ta’âlâ in Paradise upon him who

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    Supremacy of Allâhu ta’âlâ’s

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    grave disaster! Âmin.” [1] 59 -

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    ’Umar (radiy-Allâhu ’anhum), h

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    path of Ahl as-Sunnat wa ’l-Jamâ

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    Or else, they set a bad example to

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    Imâm ’Alî (radiy-Allâhu ’anh

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    ’l-as’ilati ’l-ishrîn. The a

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    and also many of the hadîth schola

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    Sâwî al-Mâlikî said on the âya

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    eduction that has been made in the

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    your worldly affairs,’ meaning th

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    worship which Allâhu ta’âlâ li

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    cymbals, flutes, pipes and loud-spe

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    always with forgivingness,” and h

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    adding rotten rings to the chain. H

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    under the name of Islamic knowledge

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    the literary men and the poets of h

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    about Imân and Islam. It is writte

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    Everybody comes to Mecca, Ka’ba,

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    was called “the Farthest Masjid

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    salâm) and their trust in the Ahl

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    that Allâhu ta’âlâ existed. Th

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    which did not conform with experime

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    knowledge and science as a cloak un

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    has been declared that various kind

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    Allah. The zuhd, the tawakkul, the

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    Islam appeared, and these people wr

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    detail in the books Al-tawassul-u-b

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    mosque after the twentieth of the b

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    him and serve him. Yahyâ bin Mu’

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    A distich: If Haqq ta’âlâ wishe

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    GLOSSARY BI, SP, AM, AEI and EB (I-

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    qutb: a Walî of highest degree; AM

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    - 317 -

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    - 319 -

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