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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

e good conduct and

e good conduct and beautiful morals with the contemporary educational methods in the name of Islam. However, this new system will be a religion believed only for worldly considerations. Religion reformers think only of ethics and the order of the world. As quoted at the beginning of this book, they say that though the religion is without foundation, it will be good to believe it superficially and to make the people believe as if it were true, since it is a useful force correcting moral values. They want deeds to be a part of îmân, but they cannot provide any naqlî (narrated, traditional) or ’aqlî (mental) document for this. They only make statements having nothing to do with knowledge and reason but sensations fit for the understanding of the ignorant, such as, “What’s the use of îmân without a’mâl? By excluding a’mâl from îmân, the scholars of kalâm have reduced Islam to a theoretical religion, though it is a perfect social religion.” They rave these words among the smoke which the fire of their hostility against Islamic scholars heaps before their reason. Because they know nothing about the books of the scholars of kalâm, they attack Islam under the pretext of criticizing the immoralities which they witness in those carrying the Muslim names. In order to expose to view how much unright and immoral they themselves are, the words of the Ahl as-Sunna scholars, especially of the specialists of kalâm, are explained briefly in the following: According to the Ahl as-Sunna, he who commits a grave sin does not lose his îmân, that is, he does not become a disbeliever. A Muslim who commits a sin is called “fâsiq” (sinner). Sinners with sound îmân or i’tiqâd may or may not be subjected to torture in Hell in the next world. If they are subjected to torture later they will attain the Divine Mercy and will go out of Hell. The basis of Islam is to believe in the Oneness of Allâhu ta’âlâ and in all the rules, that is, the commandments and prohibitions which were brought by Allâhu ta’âlâ’s Prophet Muhammad (’alaihi ’ssalâm) certainly from Him. Though it is not a condition of îmân to carry out the commands and to abstain from prohibitions, belief in the necessity of doing the commands and avoiding the prohibitions is a condition of îmân. He who does not believe as such is not a Muslim and is called “kâfir”. However good work and inventions useful to humanity disbelievers may do, they will not escape punishment in the next world. ’Ibâdât and all good deeds, valuable as they are, remain secondary in comparison with belief in them. Îmân is essential and all good deeds are accessory. Îmân and the deeds done by one who has îmân are useful to him – 54 –

oth in this world and in the next world. They make man attain salvation. Good deeds done without having îmân may make one attain happiness only in this world but not in the next world. The religion reformers think of good deeds only, probably because they do not believe in the next world. Because they think only of worldly ease and happiness, they regard good deeds superior to îmân. In the book Kavm-i Cedîd (Modern People), which was published in the time of the Party of Union, real Muslims, having îmân and good deeds are called “Kavm-i Atîk” (Ancient People). It derides Muslims and says, “They say that a man who has îmân will be rescued in the next world, no matter how much evil he commits, and the person without îmân will get no good in the next world, even if he does every kind of goodness in the world.” However, Allâhu ta’âlâ declares, “Disbelievers’ good deeds [and inventions useful to men] in this world are like a mirage seen distant in the desert. A thirsty man supposes it to be water from the distance. But when he gets near it, he cannot find what he expects. On the Day of Judgement, he will find Allâhu ta’âlâ and give his account to Him, who makes the good deeds done by disbelievers in this world look like a mirage, that is, who annihilates them” (sûrat an-Nûr, 19); “The good deeds of those who disbelieve in Allâhu ta’âlâ are like ashes blown about by the wind on a stormy day. In the next world, they get no use from those deeds” (sûrat Ibrâhîm, 18); “On the Day of Judgement, We will turn their good deeds into thin dust flying towards those for whom they do them, since they do not do for us,” (sûrat al-Furqân, 23) and “Shall we declare those whose labours prove most vain? They suppose they do good actions in the world. However, they are people who strive in vain. They have not believed the âyats of their Rabb and that they would enter His presence in the Judgement. We annihilate their favours. We do not neutralize their evils with their favours.” (sûrat al-Kahf, 103-4) These âyats show that the Ahl as-Sunna belief is right. Although the âyats stating the worthlessness of the favours done by disbelievers in this world show that they will be given no reward, they will cause the punishment to be alleviated according to some Islamic scholars. For the âyat, (Their punishment will not be alleviated,” (sûrat al-Baqara, 86; sûrat âl ’Imrân, 88) these scholars said, “It will not be alleviated in respect of time; they will be tortured eternally.” These scholars based their view upon the âyats, “On the Day of Judgement, we will put forward the balance of justice. No one will suffer. He who does goodness as – 55 –

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