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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

when it occurs to his

when it occurs to his heart. For example, one may find something useful and do it, but someone else may find it unnecessary and may not do it. Who brings an action, its usefulness or unnecessity to the hearts of those who are said to be free in their actions? Why does not one’s thought occur to another? If it occurs, why does it seem unnecessary to another? Those various reasons are not within man’s power. For this reason, some Ahl as-Sunna scholars have said, “Men are free in their voluntary actions, yet they are not free but compelled in their will and option.” Somebody said, “I do what I wish,” to Hadrat Imâm al-Ghazâlî. Hadrat Imâm said, “Can you wish what you wish?” Hadrat Abû ’l-Hasan al-Ash’arî interpreted the âyat in the sûrat ad-Dahr of the Qur’ân as, “You wish only what Allâhu ta’âlâ wills!” [1] Allâhu ta’âlâ declares: “Your Rabb creates what He wishes. He alone opts, chooses. They do not have will and option” (sûrat al-Qasas, 68); “Know for sure that Allâhu ta’âlâ gets between man and his own heart” (sûrat al-Anfâl, 24); “You cannot bring whomever you love to the right course. Allâhu ta’âlâ brings to the right course whomever He wishes” (sûrat al-Qasas, 56); “Even if We sent down angels to them and made the dead talk in front of them and gave them everything they wanted, they would not believe unless Allâhu ta’âlâ willed so” (sûrat al-An’âm, 111); “Whomever Allâhu ta’âlâ wills to guide to the right path, He widens his chest for Islam, and He keeps the chest of whomever He wills to send astray so narrow and tight that it is impossible for the truth to enter and for him to ascend to heaven” (sûrat al- An’âm, 125); and “Even if I want to advise you, it will not avail if Allâhu ta’âlâ has willed that you remain in deviation” (sûrat al- Hûd, 34). The Mu’tazila who disbelieve qadâ’ and qadar and those who follow them are astonished at these âyats. The conversation between Mûsâ (Moses) and Âdam (’alaihima ’s-salâm) about qâdâ’ and qadar is narrated at length in a hadîth. [2] Alongside these documents showing that the human will is also under some compulsion, there is the obvious fact that man has freedom that will hold him responsible for what he does. The lawcourts all over the world and even everyone’s conscience do not want a cruel man who hurts others to be forgiven. Even a [1] There is detailed information about qada’ and qadar in Endless Bliss II, 3. [2] For its explanation, see Endless Bliss III, Chapter 38. – 46 –

fervent fanatic of the Jabriyya does find himself rightful to get angry with and even to retaliate upon a man who attacks him unjustly. A poet says, “Slap on the neck a member of the Jabriyya who says he is content even with the torments of qadâ’ and qadar! If he says, ‘What are you doing!’ tell him that qadâ’ and qadar made you do so! Let’s see if he will acknowledge you to be right!” All the laws of justice and moral principles over the world approve and emphasize the Divine Justice decreed in the seventh and eighth âyats of the sûrat az-Zilzâl in the Qur’ân, “He who does favour in the slightest degree will attain its rewards, and he who makes harm in the slightest degree will attain its retribution.” Allâhu ta’âlâ declares in the hundred and forty-eighth and following âyats of the sûrat al-An’âm, “The polytheists will say, ‘If Allah willed, we would not be polytheists’... Tell them: ‘Final decision belongs to Allâhu ta’âlâ; He would have guided all of you to the right path if He had willed.’ ” This âyat does not oppose the words, “If Allah willed we would not be polytheists,” of polytheists, and their wrongness is not in that they think that they are guilty because Allâhu ta’âlâ has willed it so, but in that they utter these words in order to rebut prophets and rescue themselves from being guilty. Their words, “If Allah willed, we would not be polytheists,” are right. As a matter of fact, it is declared in this âyat, “He would have guided all of you to the right path if He had willed.” It is declared in the hundred and seventh âyat of the sûrat al-An’âm, “If Allâhu ta’âlâ had willed, they would not have been polytheists.” Though these words of polytheists are correct, they are loathsome because they utter these words in order to rebut prophets, and they are insulted in the âyat for this reason. As Allâhu ta’âlâ did not have to will all the things which He has commanded, so He did not have to will any of the things which He has prohibited. That is, Allâhu ta’âlâ willed in eternity all that would happen in the world, and among them were also the things which He has prohibited and disliked. Willing is different from approving, from liking. These two should not be mistaken for each other. It can be easily understood that Allâhu ta’âlâ may have forbidden men to do a certain action though He might will that action to be done. Furthermore, the eighth âyat of the sûrat al-Balad and the eighth âyat of the sûrat ash-Shams openly declare that Allâhu ta’âlâ has given men material and spiritual power and showed the good and evil paths and that man is responsible. It is seen that in one respect man is a free agent. In this world – 47 –

  • 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
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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 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
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  • 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
  • Page 41 and 42: hadîth says that seventy prophets
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  • Page 45: which man would do with his own con
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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.
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  • Page 67 and 68: poems of Shakespeare, Victor Hugo a
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  • Page 93 and 94: The sixty-forth âyat of the sûrat
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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 -

Priest of Nature: The Religious Worlds of Isaac Newton (Rob Iliffe)
Islam and Christianity
Belief and Islam
Advice for the Muslim
Answer to an Enemy of Islam
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
Seadet-i Ebediyye - Endless Bliss Second Fascicle
Why Did They Become Muslims
Discovering Islam
The Sunni Path
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 ...
Christian Encounter with Islam - Reformed Theological Seminary
Confessions Of A British Spy