Seadet-i Ebediyye - Endless Bliss Sixth Fascicle

and from hadîth-i-sherîfs by profound Islamic scholars. These
teachings can be acquired only from books of Fiqh and scholars of
Fiqh ‘rahmatullâhi ta’âlâ ’alaihim ajma’în.”
As is seen, it is an act of farz-i-kifâya to do reading on Tafsîr.
Yet it would be an act of nâfila worship to attempt to learn
teachings of Fiqh from books of Tafsîr while there are the books
of Fiqh. And it would not be permissible to do something nâfila by
reading books of Tafsîr, instead of reading books of Fiqh, which is
an act of farz-i-’ayn, (i.e. an open commandment Allâhu ta’âlâ
performance of which is incumbent upon every individual
Muslim.) Besides, it would be impossible for us muqallîds to
acquire knowledge of Fiqh from books of Tafsîr. Scholars of the
seventy-two (heretical) groups who it had been stated would go to
Hell, deviated from the right path as a result of their
misinterpretations from books of Tafsîr. We should cogitate on
what ignorant people like us could understand from something
which has caused scholars to lose their bearings! On the face of the
catastrophic disaster awaiting the ignorant people who read
correctly written books of Tafsîr, what would become of those who
read books written in the name of Tafsîr by reformers of Islam
such as Mehmed Abdoh, ’Umar Ridâ, and Sayyid Qutb? In order
to misguide young people, the wahhabite book Fat-h-ul-majîd
makes references to Imâd ibni Kethîr’s book of Tafsîr at a number
of places. However, Ustâd ’Abd-ul-Ghanî, a Damascene scholar,
states in his book entitled Fadl-udh-dhâkirîn and published in 1391
[1971 A.D.] that the book of Tafsîr written by ibni Kethîr must not
be read because it contains dalâlât-i-kethîra (numerous heresies).
Sayyid Qutb praises Abdoh, a freemason, in his book entitled Fîzilâl-il-Qur’ân,
which he wrote towards the end of his life. He says,
“My master,” about that heretic and adds that he is one of his
followers and that he has borrowed Abdoh’s articles and ideas in
his own Tafsîr. The latest books written by this man, formerly a
socialist philosopher and later a reformer trying to defile the
Islamic religion and writing his own fancies and aberrant ideas in
the name of religious knowledge, cry out the fact that he is a zindiq
who does not have a certain Madhhab. On the other hand, a
person named Muhammad ’Alî Sâbûnî published a book entitled
Rawâi’ul-beyan in Mekka-i-mukarrama in 1391 [1971 A.D.]; he
filled that book with statements made by Islamic scholars of Ahl
as-sunnat, inserting among them ideas that belong to heretics such
as Muhammad Siddîq Hasan Khân Buhupâlî, Mahmûd Âlûsî,
Sayyid Qutb, and ibni Kethîr, and which propagate Wahhâbîism.
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