9 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

small as a mustard seed

small as a mustard seed will attain its reward.” (Sûrat al-Anbiyâ, 47) and “He who does goodness in the slightest degree will get its reward.” Furthermore, there are the hadîths stating that Hâtim Tâî who was very generous, and Abû Lahab, who emancipated his jâriya Suwaiba, who had given him the good news of the Prophet’s birth, will be tortured lightly. And the hadîth reporting that the punishment of Abû Tâlib, who loved the Prophet (’alaihi ’s-salâm) very much, will be light is very famous. Disbelievers living in dâr al-Islâm have to follow the mu’âmalât part of Islam, and following Islam causes one to earn reward or one’s punishment to be alleviated. Since there is no reward for disbelievers in the next world, it is probable that their punishment will be alleviated. Moreover, one who embraces Islam will attain the rewards of the good deeds he has done before becoming a Muslim. As it is reported in the Sahîhain of al-Bukhârî and Muslim, Hakîm ibn Hazâm, when he embraced Islam, asked the Prophet (’alaihi ’ssalâm) about the good deeds he had done before embracing the true faith. The Prophet said, “You became a Muslim, the auspicious and useful deeds you have done before being acceptable.” [When an unbeliever becomes a Muslim, all the sins he has committed are forgiven. [1] Similarly, when a Muslim (Allah forbid!) loses his îmân and becomes an apostate, all the favours he has done become void.] The Qur’ân al-kerîm and the Hadîth ash-sherîf show that îmân is the belief within the heart, that is, its affirmation by the heart. The âyats “Those who believe and those who do pious deeds,” and “Those who perform pious deeds after having believed,” indicate that belief and deeds are separate. If deeds were a part of îmân, they would not be declared separately. When something is attributed to something else, it will be understood that the two things are different. In the âyat, “When two groups of Muslims fight each other, reconcile them,” (sûrat al-Hujurât, 9) those Muslims who commit sins, like fighting each other are still called “Muslims”. The âyat, “Certainly Muslims are brothers. Reconcile your brothers!” (sûrat al-Hujurât, 10) declares that they are Believers. Allâhu ta’âlâ says, “Certainly Allah does not forgive polytheism. He forgives the sins except polytheism of whomever He wills,” (sûrat an-Nisâ, 47, 115) and the hadîth says, “Hadrat [1] And he becomes absolutely pure. Therefore, we should try to win his prayer for us by showing respect and affection towards him. – 56 –

Jabrâ’îl (Gabriel) came to me. He brought the good news; he who dies without having attributed anything as a partner to Allâhu ta’âlâ, that is, without being a disbeliever, Paradise is the place where he will go at last, even if he has committed adultery, even if he has committed theft.” The âyats and hadîths above indicate that belief and practice are different from each other. The Mu’tazila and the Khawârij, who said that practice was a part of belief, put forth as documents the âyats, “If one becomes a disbeliever, it does not harm Allâhu ta’âlâ who needs nothing,” (âl ’Imrân, 97) and “Allâhu ta’âlâ made you love îmân. He placed it into your heart and He made disbelief, sins and disobedience seem ugly to you.” (al-Hujurât, 7) They further said that the following words of ’Umar (radiy-Allâhu ’anh) also emphasized the meaning they understood from the former âyat: “I wish I could send official inspectors out to find those who have properties but do not go on hajj and to make them pay jizya, for they are in disbelief.” However, the word ‘disbelief’ in the âyat and in this quotation means the ‘denial of hajj’. In the last âyat, îmân and sins are classified in different classes, but it does not mean that they are opposite. There are many things which may be together though they differ in respect of beauty and ugliness. The âyat, “What a bad quality it is to be sinful after having believed,” in the same sûra very openly defines the places of îmân and sins. It tells that sinfulness is a bad quality unbecoming to Muslims and that the sinner has îmân. The latter is understood from here, because real evil and atrocity is in bringing îmân and sinning together, hence a believer’s sinning is worse than a disbeliever’s sinning. A Muslim, who affirms the Existence and Oneness of Allâhu ta’âlâ and the rules He has declared through His Prophet (’alaihi ’s-salam), certainly feels sorry if he somehow fails to follow these rules. Someone else who does not acknowledge Allâhu ta’âlâ and His Prophet (’alaihi ’s-salâm) and does goodness not as a command of Allâhu ta’âlâ but for some other reason does not even accept to be a human slave to Allâhu ta’âlâ. Allâhu ta’âlâ’s treatment of these two surely will not be the same. A lazy son useless to others but decent and thinks of his faults and feels shame in the presence of his father and another son, who is studious, clever and helpful to everybody but one day opposes his father and utters offensive terms such as, “Who are you? I don’t recognize you,” are to be treated differently by the father. The first one is tolerated, while the other’s every goodness comes to – 57 –

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