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7 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

exalted in Islam deem it

exalted in Islam deem it the greatest honour to humiliate themselves before Allâhu ta’âlâ. This very difference is the subtle point which make fear valuable. As man becomes mature and spiritual, he will still be interested in material needs and material dangers since he cannot escape being material. Therefore, the attachment through fear is the strongest and most valuable. The reformer says that this is not strong, for he sees that the person who attaches himself to Allâhu ta’âlâ through fear changes whenever he finds an opportunity. However, not even for a moment can man find an opportunity against Allâhu ta’âlâ, who sees and knows all his secret and public behaviour and who is never mistaken. The hadîth, “What a good human being Suhaib ar-Rûmî is. He wouldn’t commit any sin even if he didn’t fear Allâhu ta’âlâ,” provides for unity and indicates that fear is a strong means. Reformers suppose that the fear of Allâhu ta’âlâ and love of Allâhu ta’âlâ are different, and they like the latter and are against the former only because they are foreign to the religious knowledge and sources of Islamic religion. Men are advised to fear Allâhu ta’âlâ in the âyats, “Those who have much knowledge fear Allâhu ta’âlâ much” (sûrat al-Fâtir, 28); “There are two heavens for the person who fears the greatness of his Allâhu ta’âlâ” (sûrat ar-Rahmân, 46); “They alone are the believers whose hearts feel fear when Allâhu ta’âlâ is mentioned,” (sûrat al-Anfâl, 2; sûrat al-Hajj, 35) and “Those who obey Allâhu ta’âlâ and His Prophet and those who fear Allâhu ta’âlâ and who are cautious of Him are the ones that will be saved on the Day of Judgement.” (sûrat an-Nûr, 52) It is easy to understand now why the reformers who know nothing about these âyats do not have any right to attempt to reform Islam or to criticize the religious scholars who have placed the fear of Allâhu ta’âlâ into Muslims’s hearts. If it were bad to place the fear of Allâhu ta’âlâ in Muslims, it would be necessary (Allah forbid!) to criticize the Qur’ân on account of this. Almost every page of the Qur’ân invites Muslims to the fear of Allâhu ta’âlâ with the command, “O ye who believe! Fear Allâhu ta’âlâ!” It is declared in the thirteenth âyat of the sûrat al-Hujurât, “To Allâhu ta’âlâ the most valuable of you is he who fears and is cautious of Him.” ‘Ittiqâ’ in these âyats means ‘to fear’. It originates from their imitating European Christians that reformers want to eradicate the fear of Allâhu ta’âlâ in Muslims and to replace it with the thought that Allâhu ta’âlâ is only benevolent, merciful and protective over His human creatures, as Christians believe. To – 70 –

love Allâhu ta’âlâ considering Him only as merciful, bountious and not to fear His wrath and punishments means to consider Him weak like a ruler who is unable to operate the law or like the parents who spoil their children by doing what they wish. Those who make progress in a path of tasawwuf, when they are suffused in His attribute of Jalâl (Severity), can not think of the Divine Mercy or of the love of Allâhu ta’âlâ, and when His attribute of Jamâl (Beauty) surrounds them, they forget about the torture in Hell and the fear of Allâhu ta’âlâ; in these states called ecstacy of tasawwuf, they utter words slighting love or fear, respectively, but when they recover, they repent for such words. The âyats “Those who work should work for these very happinesses!” (sûrat as-Sâffât, 61) and “Those who compete one another should compete for this,” (sûrat al-Mutaffifîn, 26) order to work willingly for the blessings in Paradise. Ahmed Mithat, a so-called modernist reformer, in his book Nizâ-i ’Ilm ve Dîn (The Disputes Between Knowledge and Religion), tries to flout the belief in the Rising Day, which is a fundamental of îmân, while he represents each of the blessings of Paradise such as food, drinks and houris as concepts pleasing one’s greed and materialistic desires. It is glaringly evident that the religion reformers, whose sole concern in this worldly life is to run after these pleasures, who castigate the Islamic scholars because they do not state that the religious practices also should be intended to attain these worldly pleasures, and who say that people should devote themselves to worship in order to attain these worldly pleasures, which, to them, are more attractive, more delicious and more effective than anything else, expostulate about the existence of these pleasures in Paradise for the purpose of maligning the Sharî’at. Such unpleasant allusions to Islamic scholars, who struggled to get Muslims absorbed in performing ’ibâdât in order that they might attain the blessings of Paradise and escape punishment in Hell, have been seen so often. For example, a Bektâshî said: “Whenever a zâhid [1] mentions Paradise, He talks about eating and drinking.” Such words direct unplesant allusions to the eighteenth âyat of [1] A person who has much zuhd, i.e. who has freed his heart from whatever is worldly. – 71 –

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