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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

are caused by

are caused by self-seeking, that is, by abandoning Islam and clinging to the world and by giving up the rules of morals. In short, the main causes of immorality are irreligiousness and ignorance. A person who puts his trust in Allâhu ta’âlâ, i.e., who has tawakkul, and who believes in qadar does not condescend to fawning and lie, nor does he believe that advantages outside qadar can be obtained through these ways. A person who believes that profit and loss are from Allâhu ta’âlâ simply does not humiliate himself before creatures. He will not flatter anybody. However, those who deny qadâ’ and qadar and rely only on intermediaries, especially on illegal, evil intermediaries, will do so. Also it is out of place to ask, “What degenerates Muslims is not tawakkul and belief in qadar, but isn’t it misunderstanding them?” Evils and immoralities cannot result from any manner of understanding tawakkul and belief in qadar, for this belief and evils are antonymous to each other. There is no relation between them. Even misunderstanding the teachings of tawakkul and qadar does not lead to evils. Shame on those mouths and pens who, instead of looking for these evils and immoralities in the denial of tawakkul and qadar, search for a relation between evils and Muslims’ belief! Do they diagnose the diseases of Muslims contrarywise like this? We should not complain about tawakkul and belief in qadar of the flatterers and liars who wish to attain their evil desires; instead, we should recommend that they have tawakkul and belief in qadar. See what our Master Fakhr al-’âlam (sall-Allâhu ’alaihi wa sallam) said in the Hadîth ash-sherîf: “Fear Allâhu ta’âlâ and cling to good intermediaries in order that you may obtain the things you wish. Do not cling to evil intermediaries! I swear by Allâhu ta’âlâ within Whose Omnipotence and Will I exist, that nobody goes from this world to the next world without completely taking his sustenance, which has been determined in eternity.” Another idea which the enemies of Islam frequently repeat is, “The scholars do not encourage Muslims to earn money. By saying that this world is transitory they alienate Muslims from this world.” However, the duty of religious scholars is not to teach Muslims their needs and advantages which they could know and understand through their instincts, that is, their natural actions such as feeling for nipples to suck, as soon as they are born. “Earn money, do not become destitute, stop your hunger, put the morsel into your mouth, rest when you get tired...”; it is not necessary to tell these not only to human beings but even to animals. The duty – 34 –

of religious scholars is to teach useful and luminous teachings such as not to forget about the next world while obtaining worldly advantages, to observe other’s rights and justice, not to follow the nafs, to trust in Allâhu ta’âlâ and not to be slack in working and thus to add a spiritual power to one’s own power. Question: “Having misunderstood qadâ’, qadar and tawakkul, Muslims have become lazy and then their morality has been spoiled and they have dived into evils. Isn’t that right?” Answer: It may be right. When such evils as flattery and mendacity appear in some Muslims, they will wholely forget about qadâ’, qadar and tawakkul. Then what must be done is not to correct their understanding but to make them believe again. If, instead of doing this, qadar and tawakkul are spoken ill of, they will be altogether alienated from these. We should not blame qada’, qadar and tawakkul but condemn their bad behaviors. Tawakkul is not a weakness but a power in Muslims, who practise tawakkul because it is commanded by Islam. Islam, while commanding tawakkul, prohibits laziness. The âyats, “Endeavour in the way of Allâhu ta’âlâ, which is the righteous way”, and, “The person who has the heaviest burden is Muslim who thinks of both this world and the next world and works for both,” and the hadîth, “Allâhu ta’âlâ does not excuse incapacity, slackness. You should utilize your brains and intellect! Even if the difficulty of the job seems to overcome you, you should keep on working, saying, ‘Allâhu ta’âlâ’s help is sufficient for me!’ ” are the evidences for this fact. The hadîth, “Tether your camel and put your trust in Allâhu ta’âlâ!” openly declares that it is necessary both to have tawakkul and to work. Muslim scholars have told and written these commands of Islam in books in every country in every century. Tawakkul does not mean not to work and become lazy. Tawakkul is done for beginning a job and accomplishing the job begun. It helps to remove the fear of failing in a difficult job. The proof of this is the âyat, “When you begin any work, have tawakkul in Allâhu ta’âlâ, trust in Him!” This âyat points out that, besides tawakkul, not only labour but also determination, which is above labour, is necessary. Then every Muslim should work, be determined and then trust in Allah. Religion reformers say that man should trust in himself, and Muslims say that he must put his trust in Allah only. Because the enemies of Islam do not believe in tawakkul and for replacing the power and courage granted by tawakkul, they are compelled to – 35 –

  • 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
  • Page 13 and 14: constitutions of European kingdoms
  • Page 15 and 16: one another. We think it would be p
  • Page 17 and 18: When he said, “O Allah! Tell me t
  • Page 19 and 20: into discussion provided they will
  • 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 and 28: These words of the reformer show hi
  • Page 29 and 30: several meanings in accord with the
  • Page 31 and 32: each race will fade away. This theo
  • Page 33: We will tell about all these clearl
  • Page 37 and 38: Despite the âyats, “If Allâhu t
  • Page 39 and 40: Those who claim to be Ahl as-Sunna
  • Page 41 and 42: hadîth says that seventy prophets
  • Page 43 and 44: accursed, that they will never atta
  • Page 45 and 46: which man would do with his own con
  • Page 47 and 48: fervent fanatic of the Jabriyya doe
  • Page 49 and 50: their ears and eyes,” at the begi
  • Page 51 and 52: does not mean busying with delusion
  • Page 53 and 54: direction, patriotism, honour and h
  • Page 55 and 56: oth in this world and in the next w
  • Page 57 and 58: Jabrâ’îl (Gabriel) came to me.
  • Page 59 and 60: worship and useful deeds of those w
  • Page 61 and 62: away. As it is necessary to carry o
  • Page 63 and 64: towards him, and that they would sa
  • Page 65 and 66: worth the Qur’ân, which has an e
  • Page 67 and 68: poems of Shakespeare, Victor Hugo a
  • Page 69 and 70: Paradise, the scholars of fiqh depr
  • Page 71 and 72: love Allâhu ta’âlâ considering
  • Page 73 and 74: from doubtful things (between harâ
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  • Page 77 and 78: teachers. It is not knowledge and s
  • Page 79 and 80: necessary for the existence of crea
  • Page 81 and 82: elations between and laws concernin
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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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