2 weeks 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

meet this need with the

meet this need with the word self-reliance. It is seen that tawakkul is not unnecessary for Muslims. Some being to be trusted in is necessary. 27 - The reformer says: “Muslims believe that their sustenance has been determined in eternity. They think that Allah the Most Generous will meet their needs. Like an old carriage that may break into pieces at any moment on the road, they drag on along the road of means of subsistence which would be shown to them by some chance event. They do not think that they may increase their earnings by working. They do not regard it necessary to work. This is the effect of the religion in their sitting lazily and resignedly. “A free person having power of will believes that he himself has some power capable of doing. This self-reliance gives man the strength of struggle for life. As he struggles, as the hardships obstructing his purpose increase, he feels stronger and wishful to fight more with the increased fire of his shocked pride. He is sure that he will win at last. Nothing can resist against this confidence, this belief. If we want to live, let’s form self-reliance.” We learned too much from such bloody and fervent lessons of self-reliance in the First World War. We saw how great troubles we got ourselves into. Self-reliance may also result in such crazy attacks. If tawakkul in Allah had been preferred to self-reliance during the war, none of the subtle points, which were more reasonable and more legal than those actions, would have been neglected, because, in putting one’s trust in Allah it is necessary to follow the Divine Rules, which make one esteem every subtle point. Islam commands both to work and to have tawakkul. Those who idle and say that they have tawakkul are the defective people who do not perform one of these two duties. Islam disapproves such people, for they perform one of the two commands of Islam and neglect the other. Reformers who slander them are as defective as they are, because they, too, abandon one of the duties and emphasize only the other duty. In fact, their fault is graver than that of those who do not work, since we human beings, after working as hard as we can, are in need of putting our trust in Allâhu ta’âlâ and expecting the reward of our work from Allâhu ta’âlâ; we further need to have a second tawakkul so that we shall not forget Allâhu ta’âlâ but expect His help while utilizing in working the power which is said by reformers to be in us and is given to us by Allâhu ta’âlâ since the real, inexhaustible, unconquerable power can be attained by not forgetting Him. – 36 –

Despite the âyats, “If Allâhu ta’âlâ helps you, no one can overcome you. If He does not help you, no one can help you. Then, Muslims should trust in Allâhu ta’âlâ!” and “O My Beloved Prophet! Tell them, ‘Unless Allâhu ta’âlâ wills, I am not able to be of any use or harm to myself,’ ” and many other âyats, does it befit reformers who claim to help the religion to abrogate tawakkul and look for something named “self-reliance”? They cannot say, “Seeing that tawakkul is misunderstood, we demand this,” for selfreliance is to trust only in oneself and is quite contrary to tawakkul and spoils one’s tawakkul. Moreover, it gives way to egoism and self-esteem. Self-reliance contradicts the knowledge of logic, too, for it shows inability to find somebody else to trust in, and unless the one who trusts and the other who is trusted do not exist, the word ‘trust’ does not have any meaning. Explaining the vicious circle in logic, it is said, “One thing must need itself.” In literature, self-reliance is dealt with extensively but in the sense of trusting in others’ help, and when it is as excessive as to make one forget the trust in Allâhu ta’âlâ, it is evil and harmful. Self-reliance, with this bare meaning, does not have any value except its senselessness against reason and logic, and it does not help one to obtain -from oneself- a great power which does not exist in him. Everybody has self or ego, and self-reliance does not cause one to be distinct from or superior to others. A Turkish proverb says, “He who has not suffered another person’s punch regards his fist a heavy stone.” Two opposing forces each of whom has done his best for the means to success and puts his trust not in himself but in Allâhu ta’âlâ might seem equally powerful to win, but the one who believes that he is right also believes that his opponent will not utilize tawakkul. When they depend on their self-reliance, however, there is no reason for such belief, and though one may say, “Allâhu ta’âlâ will help me because I am right,” he may not say, “My ego will help me because I am right.” Because, the ego of the unjust one desires superiority more and assaults more wildly. It is not a defect for tawakkul to be useless for the one who is aware that he is wrong. It shows that it cannot be used for evil purposes as self-reliance is used. Since in tawakkul you put your trust in Allah alone without trusting in others’ help in your work, much more power results from it than does from self-reliance. The reason why religion reformers speak ill of tawakkul must be because they do not realize this. Neither the person who has tawakkul just trusts in Allah and sits idly, nor the one who has self-reliance just trusts in – 37 –

  • 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 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 and 34: We will tell about all these clearl
  • Page 35: of religious scholars is to teach u
  • 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
  • Page 75 and 76: elong to religious hands and there
  • 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
  • Page 83 and 84: (’alaihimu ’s-salâm) and utter
  • Page 85 and 86: attempt again to understand the elo
  • Page 87 and 88:

    days”, and the scholars of fiqh t

  • Page 89 and 90:

    were executed by shooting when they

  • Page 91 and 92:

    Beg recommends Arabic as a common l

  • Page 93 and 94:

    The sixty-forth âyat of the sûrat

  • Page 95 and 96:

    fact, she swears at them. A youngst

  • Page 97 and 98:

    sharp imagination we think a Venus

  • Page 99 and 100:

    the street. Veiling is the curtain

  • Page 101 and 102:

    ake of the conscience under the pre

  • Page 103 and 104:

    y saying, “Life is in common,”

  • Page 105 and 106:

    moon. On this rare occasion he fall

  • Page 107 and 108:

    words, if he does not feel any fear

  • Page 109 and 110:

    “The person who commits adultery

  • Page 111 and 112:

    has fled and has not left nafaqa, t

  • Page 113 and 114:

    declared in the Qur’ân that men

  • Page 115 and 116:

    sensations than men are. As lust is

  • Page 117 and 118:

    justice,” the following points al

  • Page 119 and 120:

    disbelievers. They do not commit an

  • Page 121 and 122:

    praised in this hadîth: “The sch

  • Page 123 and 124:

    have spread all over Muslim countri

  • Page 125 and 126:

    deplorable state in his Tabaqât al

  • Page 127 and 128:

    expense of a journey,” to distort

  • Page 129 and 130:

    and intelligence much. Burhân ad-d

  • Page 131 and 132:

    He also quoted some other hadîths.

  • Page 133 and 134:

    him whom Thou loved most among Thin

  • Page 135 and 136:

    through Muhammad (’alaihimu ’s-

  • Page 137 and 138:

    them and who respect shrines by per

  • Page 139 and 140:

    unbelief but harâm for a worshippe

  • Page 141 and 142:

    elief, they prostrated themselves b

  • Page 143 and 144:

    Shaiba and Ibn ’Abd al-Birr repor

  • Page 145 and 146:

    hundred and tenth âyat of the sûr

  • Page 147 and 148:

    Sunna scholars. Muslims with right

  • Page 149 and 150:

    (radiy-Allâhu ’anh) martyrdom by

  • Page 151 and 152:

    in a pitiable condition. The entire

  • Page 153 and 154:

    not be any Islamic scholar left on

  • Page 155 and 156:

    them today. It is a tactic of the e

  • Page 157 and 158:

    path and make him a means for guidi

  • Page 159 and 160:

    According to many scholars, ’Abd

  • Page 161 and 162:

    patient. He worshipped much. (95-15

  • Page 163 and 164:

    Holy War in Islam. Our ancestors pe

  • Page 165 and 166:

    Shâh Walî-Allâh ad-Dahlawî wrot

  • Page 167 and 168:

    A mujtahid belonging to the fourth

  • Page 169 and 170:

    people of bid’a. We should hold f

  • Page 171 and 172:

    [Walî-Allah ad-Dahlawî himself] p

  • Page 173 and 174:

    al-istinbât wa wujûh at-tatbiq ba

  • Page 175 and 176:

    all the Muslims on the earth are mu

  • Page 177 and 178:

    employed a mulhid named Niyâz Fath

  • Page 179 and 180:

    He had some activities in Beirut fo

  • Page 181 and 182:

    espects and his belief in one respe

  • Page 183 and 184:

    had been commented on first by Ibn

  • Page 185 and 186:

    might take a whole life-span to exa

  • Page 187 and 188:

    e black and is never believable to

  • Page 189 and 190:

    the jizya and become Muslims theore

  • Page 191 and 192:

    ask for the people’s help.” Any

  • Page 193 and 194:

    expenditure. It is not a procedure

  • Page 195 and 196:

    State has to distribute what it has

  • Page 197 and 198:

    1) If some dain property is in a po

  • Page 199 and 200:

    “It was in ancient times to pay z

  • Page 201 and 202:

    This is not an expression of object

  • Page 203 and 204:

    for jihâd and for legitimate servi

  • Page 205 and 206:

    mosque or giving alms, he becomes a

  • Page 207 and 208:

    these days of bliss?” “Yes, the

  • Page 209 and 210:

    government oppresses and if opposin

  • Page 211 and 212:

    sin to be forgiven. Allâhu ta’â

  • Page 213 and 214:

    the name of Islam, which are incomp

  • Page 215 and 216:

    of fact, these wishes of his have b

  • Page 217 and 218:

    enormous property and vast areas of

  • Page 219 and 220:

    ’anh). He attempts to change the

  • Page 221 and 222:

    Imâm Abû Yûsuf opposes al-Imâm

  • Page 223 and 224:

    ijtihâd and give fatwâ in matters

  • Page 225 and 226:

    Salaf as-Sâlihîn broght from Ras

  • Page 227 and 228:

    2) “Migration to Medina was done

  • Page 229 and 230:

    and the unbelievers of the Alexandr

  • Page 231 and 232:

    prescribed persons, it is permissib

  • Page 233 and 234:

    from Zawâjir show clearly that the

  • Page 235 and 236:

    philosophical thoughts. Some people

  • Page 237 and 238:

    Mujâdala, ‘Those who believe in

  • Page 239 and 240:

    footsteps of the Salaf as-Sâlihîn

  • Page 241 and 242:

    absolutely tells that the knowledge

  • Page 243 and 244:

    hadîth, he interprets it and bewil

  • Page 245 and 246:

    if he had done so, he would not hav

  • Page 247 and 248:

    of bid’a meant loving him since i

  • Page 249 and 250:

    ta’âlâ in Paradise upon him who

  • Page 251 and 252:

    Supremacy of Allâhu ta’âlâ’s

  • Page 253 and 254:

    grave disaster! Âmin.” [1] 59 -

  • Page 255 and 256:

    ’Umar (radiy-Allâhu ’anhum), h

  • Page 257 and 258:

    path of Ahl as-Sunnat wa ’l-Jamâ

  • Page 259 and 260:

    Or else, they set a bad example to

  • Page 261 and 262:

    Imâm ’Alî (radiy-Allâhu ’anh

  • Page 263 and 264:

    ’l-as’ilati ’l-ishrîn. The a

  • Page 265 and 266:

    and also many of the hadîth schola

  • Page 267 and 268:

    Sâwî al-Mâlikî said on the âya

  • Page 269 and 270:

    eduction that has been made in the

  • Page 271 and 272:

    your worldly affairs,’ meaning th

  • Page 273 and 274:

    worship which Allâhu ta’âlâ li

  • Page 275 and 276:

    cymbals, flutes, pipes and loud-spe

  • Page 277 and 278:

    always with forgivingness,” and h

  • Page 279 and 280:

    adding rotten rings to the chain. H

  • Page 281 and 282:

    under the name of Islamic knowledge

  • Page 283 and 284:

    the literary men and the poets of h

  • Page 285 and 286:

    about Imân and Islam. It is writte

  • Page 287 and 288:

    Everybody comes to Mecca, Ka’ba,

  • Page 289 and 290:

    was called “the Farthest Masjid

  • Page 291 and 292:

    salâm) and their trust in the Ahl

  • Page 293 and 294:

    that Allâhu ta’âlâ existed. Th

  • Page 295 and 296:

    which did not conform with experime

  • Page 297 and 298:

    knowledge and science as a cloak un

  • Page 299 and 300:

    has been declared that various kind

  • Page 301 and 302:

    Allah. The zuhd, the tawakkul, the

  • Page 303 and 304:

    Islam appeared, and these people wr

  • Page 305 and 306:

    detail in the books Al-tawassul-u-b

  • Page 307 and 308:

    mosque after the twentieth of the b

  • Page 309 and 310:

    him and serve him. Yahyâ bin Mu’

  • Page 311 and 312:

    A distich: If Haqq ta’âlâ wishe

  • Page 313 and 314:


  • Page 315 and 316:

    qutb: a Walî of highest degree; AM

  • Page 317 and 318:

    - 317 -

  • Page 319 and 320:

    - 319 -

Priest of Nature: The Religious Worlds of Isaac Newton (Rob Iliffe)
Belief and Islam
Islam and Christianity
Answer to an Enemy of Islam
Advice for the Muslim
Sahaba - The Blessed
Documents of the Right Word
Confessions of a British Spy and British Enmity Against Islam
Seadet-i Ebediyye - Endless Bliss First Fascicle
Discovering Islam
Seadet-i Ebediyye - Endless Bliss Second Fascicle
The Sunni Path
Why Did They Become Muslims
The Proof of Prophethood
Seadet-i Ebediyye - Endless Bliss Third Fascicle
The Origins of Islamic Reformism in Southeast Asia ... - I-Epistemology
Islamic Law Reform - Institute for Social Policy and Understanding
Islam The Religion Of Submitting To Allah
(or, “Now That I've Found Islam, What Do I Do With It?”) - Knowledge ...
Islam ~ Its Basic Practices and Beliefs - Wynne Chambers
Christian Encounter with Islam - Reformed Theological Seminary
Confessions Of A British Spy