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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

twelve apostles went to

twelve apostles went to different places. The Injîl (the heavenly book revealed to him) was lost. Later new books were written under the name of the Injîl. Four of these books spread widely. The Gospel of Barnabas was almost completely true, but those who had been deceived by corrupt gospels destroyed this gospel, a copy of which has been discovered in the twentieth century and reproduced in English in London and Pakistan. The ’Îsâwî religion, the true religion of ’Îsâ (’alaihi ’s-salâm) was reduced to a form which he could not recognize if he saw it. Thus, Christianity came into being. This regression did not stop until the nineteenth century, when many of them became irreligious. As the prophethoods of Mûsâ (’alaihi ’s-salâm) and ’Îsâ (’alaihi ’s-salâm) were evident through miracles, so the prophethood of Muhammad (’alaihi ’s-salâm) is obvious through miracles. In the time of Mûsâ (’alaihi ’s-salâm) magic was very much advanced; medicine in the time of ’Îsâ (’alaihi ’s-salâm) and poetry and eloquence in the time of Muhammad (’alaihi ’s-salâm) were very much advanced. Allâhu ta’âlâ bestowed on each of these prophets the miracles in the fields which each umma esteemed. It is written in books clearly and detailedly that Muhammad (’alaihi ’s-salâm), like ’Îsâ (’alaihi ’s-salâm), resuscitated the dead and that the disbelievers of Quraish called Muhammed (’alaihi ’s-salâm) a magician, as the Pharaoh and his men had called Mûsâ (’alaihi ’ssalâm) a magician. Muhammad (’alaihi ’s-salâm) was ummî, that is, he did not go to any school; he did not read or write, nor did anybody teach him. But he put forth a book, the Qur’ân, full of historical, scientific, moral, political and social knowledge. He caused rise of emperors who spread justice all over the world only by following that book. The Qur’ân is his greatest miracle. In fact, it is the greatest miracle of all prophets. This miracle was given only to Muhammad (’alaihi ’s-salâm). Religion reformers should feel embarrassed while saying that, when he was a child yet, he spoke to a priest for a few minutes on a journey to Damascus and acquired all his knowledge from that priest. There cannot be another slander as unsound and funny as this one. The masterpieces of eloquence that had been chosen from among thousands of poems and had been hanging on the walls of the Ka’ba for many years and that had made their authors a genius, a hero each, were torn down and their authors submitted themselves to the âyats that could never be the result of a few minutes’ conversation with a priest! Today, there is no need to – 84 –

attempt again to understand the eloquence of the Qur’ân. This Divine Book, when Arabic was on its summit, had the most efficient specialists in Arabic language sign under its superiority. Among the specialists in Arabic literature contemporary with Muhammad (’alaihi ’s-salâm), there was next to no one who did not see and believe the divine superiority in the eloquence of the Qur’ân. He did not arrogate to himself such an honour and perfection which, in an art that was considered as the most exalted skill in his time, made everybody acknowledge its superiority, but he said that it came from Allâhu ta’âlâ whom no one knew, and through this honour and superiority he tried to represent not himself but that unknown person. This is surprisingly incompatible with the human wishes of those who seek for fame and personal advantages. Those who consider the pleasure of governing people superior to the pleasure of knowledge and ma’rifa are those who cannot appreciate the value of knowledge and ma’rifa. A poet will not change even one of his poems that prove him to be in the highest stage of his art for the presidency of government. Even if there might be someone to change it, he would change it for material advantages. Muhammad (’alaihi ’s-salâm) said that he was not a president and, instead of sovereignty and pomp, he lived moderately like everybody. To his daughter Hadrat Fâtima (radiy-Allâhu ’anhâ), when she asked for something of little value, he said, “We prophets do not leave inheritance behind. What is left behind us will be alms,” and he left nothing for his family when he passed away. One must be muddle-headed and one’s conscience must be darkened to suppose that such a person was after sovereignty. The probability of being a liar (may Allâhu ta’âlâ protect us from saying so!) for that exalted Prophet (’alaihi ’s-salâm) who came forward saying, “I do not say these words from myself. I declare Allâhu ta’âlâ’s commands. I am a man like you,” is so remote, so wrong that European and American men of idea have had to acknowledge it unanimously. They have had to say that he accomplished the high rank, which he attained through the religion he had put forth, with his keen wit, strong sight and smart intellect. Also communists, realizing that they could not belittle that exalted Prophet, say that he accomplished all these under the influence of a sort of an epileptic fit (may Allâhu ta’âlâ protect us from saying so!) in which he daydreamed an angel coming to him. Though they accept his genius, intellect, diplomacy and accomplishments, they say that he spoke what he – 85 –

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