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2 months 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

Like the state laws,

Like the state laws, Allâhu ta’âlâ has put religious and moral rules and commanded strictly to follow them. On the other hand, He has created an-nafs al-ammâra, which is always malignant, in men. This can be likened to the State and official who should perceive that he is experiencing a vehement test and should be very alert when the State sends him a bribe in an underhanded way in order to test him. The religious scholars have not left to Muslims the trouble of dealing with such subtle teachings, which otherwise would have exhausted their minds. They have studied them minutely and written thousands of books. It is surprising that the religion reformers, while they approve children’s observations and questions, criticize what the religious scholars have studied and written. Though communists and some naturalists say that everything is made by nature, (Allah forbid!) they cannot comprehend its secret power. Why should it be a guilt for Muslims to believe that everything is made under the secret power? About qadâ’ and qadar, Hadrat Shaikh-i Akbar Muhyiddîn ibn al-’Arabî had a different comment, and Shihâb ad-dîn Mahmûd ibn ’Abdullah al-’Âlûsî, Muftî of Baghdad, followed him. According to them, willing the good or evils is a peculiarity in man and Allâhu ta’âlâ does not create such peculiarities. For example, they say, “Allâhu ta’âlâ did not make the apple to be apple. He only created it.” Al-Âlûsî (1217-1270 A.H., Baghdad), in Rûh al- Ma’ânî (his nine-volume tafsîr printed in Egypt), interprets the âyat, “Final decision belongs to Allâhu ta’âlâ,” (al-An’âm, 149) in the same viewpoint. In this respect, his thoughts are incompatible with the explanation of the Ahl as-Sunna scholars, and they have not been approved by those who know the matter. According to him, since the reasons of evils in evil men are not created by Allâhu ta’âlâ, it will not be cruelty for Him to punish them, yet because men cannot change these reasons, they must be excusable, that is, though men’s deeds escape Allâhu ta’âlâ’s compulsion, they will go under nature’s compulsion. Even if it is not cruelty to punish men who are under another compulsion, without Allâhu ta’âlâ’s compelling them, it is not right for him to say, “Those who are in Hell enjoy torment,” in order to rescue men from this state. Furthermore, to say that Allâhu ta’âlâ does not create peculiarities is symptomatic of a belief that verges on naturalism and materialism. Islamic scholars’ writing many books about qadâ’ and qadar – 50 –

does not mean busying with delusions, illusions and superstitions as the religion reformers say. Each of them is a study based on knowledge. It is a grave slander and irreverence for them to say about Islamic scholars that they mixed genies and fairies with the fancies of vampires. The source of fancies and fables which are often told by women, ignorant people and children must be the novels and motion pictures filled with fancies and murders produced in and brought from America and Europe and the corrupt beliefs of Jews and Christians, rather than the books of Islamic scholars. Genies certainly exist, and it is necessary to believe in their existence. Yet it is wrong to take illusions and fancies as genies. Nobody has the right to distort Muslims’ belief in qadâ’ and qadar in order to represent this belief as an obstacle against working and progress. These slanders leak out from comnunists and freemasons. Belief in qadâ’ and qadar prevent slackness and egoism. Instead of leaving the events beyond his comprehension, knowledge and power to the unconscious will of the coincidence, it is obvious that man’s work will make him more succesful if he connects the wheel of his will to the regular motions of a machine that includes everything from the atom to the sun, that is, if he tries to set his measures by the predestination. A member of the Jabriyya can be silenced by saying, “If you were at a dangerous place and told that the enemy would attack and you believed it, would you say, ‘They will do what is predestined. They cannot do anything else. There is no way out of what Allah has predestined,’ and remain there or would you get ready to resist or go somewhere else?” Thus it will be affirmed also by the Jabriyya that the sense of need for escaping the danger and working for one’s needs exists in man’s creation. It is not reasonable to believe in qadar in insignificant affairs and deny it when you are in great danger or need. It is because of ignorance, inattention and laziness that Muslims lag behind. And I wrote about the origin of the ignorance in the preface. Muslims’ belief should not be corrupted by confusing such noble knowledge of qadâ’ and qadar with the guilt. 31 - The reformer says: “Because Europe was small and crowded and its soil was barren, Europeans had to struggle with nature and make progress in science and arts in order to live. Also the fights among needy Europeans caused this. The hot climates in Africa slackened the – 51 –

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