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

from each of them by

from each of them by each leader, and these rules made up the four madhhabs, while at the same time the original unity of the Qur’ân was maintained. If the Qur’ân were translated according to the rules of each madhhab, what the Hanafîs, for instance, would recite in salât would be different from what the Shâfi’îs would recite, thus, each school of Muslims, each madhhab, would have a different religious book. Islam, like Christianity, would be in utter disorder. Do religion reformers want the Qur’ân to be translated so that Islam will fall into such a state? In order to protect the unity of the Holy Book of Muslims and to keep Allâhu ta’âlâ’s Book away from the smallest doubt, Muslim scholars have declared to preserve the Qur’ân as it came from Rasûlullah (sall- Allâhu ’alaihi wa sallam). Moreover, because a few âyats quoted by some of the prominent Sahâbîs, such as Abdullah ibn ’Abbâs, Abdullah ibn Mas’ûd and Hadrat ’Alî (radiy-Allâhu ’anhum) were very slightly different from the Qur’ân which we possess today and which was authorized unanimously by the majority of the Prophet’s companions, they were called qirâ’at shâdhdha (exceptional recitals) and, though they have been documents for the scholars of fiqh and used in explanations of the Qur’ân, they have never been permitted to recite in salât. How could it ever be permissible to recite Turkish or even Arabic translations, which have been done by this person or that and which are liked today and probably will not be liked and will take different shapes tomorrow, instead of the Qur’ân in salât? No Muslim scholar has permitted it. Al-Imâm al-a’zam Abû Hanîfa was reported to have said once that the Qur’ân could be read in Persian in salât, yet Nûh ibn Mariam said that the Imâm had changed this ijtihâd of his and the scholars of usûl were opposed to reciting it even in Persian. Reading the Qur’ân even without understanding its meaning will be given thawâb. This is for protecting the Qur’ân, which stands for Islam’s constitution, from being altered. Turkish explanations or translations of the Qur’ân can be and have been written, and Islamic scholars have not forbidden this, yet it can neither bear the eloquence of the Qur’ân nor convey the Divine Purpose. Muslims who want to understand the Qur’ân and the subtleties in it and to taste the flavour of its eloquence should read it in its own language and they should not be reluctant to learn the knowledge necessary to enjoy its pleasure. As it is necessary to learn English, French and Arabic languages and literatures in order to understand and enjoy the delicacies in the – 66 –

poems of Shakespeare, Victor Hugo and Mahmûd Bâqî, so it is very wrong to attempt to understand the eloquence and subtleties of Allah’s Word without taking pains to learn the necessary knowledge to understand it. Reading anything, even if in Arabic, other than those words which Archangel Jabrâ’îl (’alaihi ’s-salâm) brought to our Prophet (sall-Allâhu ’alaihi wa sallam) never means reading the Qur’ân. Reading the Qur’ân when one is junub, for example, is harâm, though reading others is not harâm. Religion reformers say that one should understand what one recites and what one asks from Allâhu ta’âlâ in salât. Such words indicate that they have not comprehended what ’ibâda means; the salât that man has to perform was not prescribed by man himself but by Allâhu ta’âlâ, who has declared to His Prophet (’alaihi ’ssalâm) how salât and the other kinds of ’ibâdât are to be performed and what is to be recited during performance. Hadrat Prophet (’alaihi ’s-salâm) himself performed them and told them to his companions exactly as he had been taught. Even Hadrat Prophet (’alaihi ’s-salâm) was not allowed to change the fard, wâjib and harâm, which he never did. Our religious leaders understood all of these by seeing and hearing them from the Prophet’s companions (radiy-Allâhu ’anhum), and they wrote them in their books. As these profoundly learned scholars reported, the Qur’ân al-kerîm to be recited in salât has to be in Allâhu ta’âlâ’s Word. The duty will have been done only in this way. Those who want to understand the meanings of what they recite in salât can learn their meanings beforehand easily by studying a little. Why should not they study for this while they study for many years, learn many a branch of knowledge and many a foreign language for worldly advantages? Outside of salât, a Muslim can pray to Allâhu ta’âlâ in his own language. He can learn the meaning of the âyats he recites in salât from the books of the Ahl as-Sunna scholars. Those who attempt to learn from books of the enemies of Islam and of the religion reformers will learn wrong, false, loathsome things and their toil will have been wasted. In order to learn and teach the meanings in the Qur’ân and with pleasure, the religious knowledge correctly and to perform salât easily and Muslims all over the world use Arabic as the religious language. Muslim men have to perform the five daily prayers of salât in congregation in mosque. If everybody performed it with his own language, Muslims who are of various nationalities and speak different languages would not be able to – 67 –

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