Hakikat Kitabevi Publications No: 10 answer to an enemy of islam

‘He who
derives meanings out of his own understanding becomes a
disbeliever.’ In fact, there were differences between the rules
derived from the Qur’ân al-kerîm and the Hadîth ash-sharîf by
those great scholars whose knowledge, goodness and taqwâ, as
declared in many hadîths, were very superior to those of their
successors. If it had been easy to derive rules, they all would have
inferred the same.” How could an ignoramus ever be right to say,
“Allâhu ta’âlâ says so,” or “Rasûlullah says so”? Allâhu ta’âlâ
prohibited us to talk so. Even the ’ulamâ’ of tafsîr and the a’immat
al-madhhâhib did not dare to say these words; after explaining
what they understood, they always said, “This is what I
understand. Allâhu ta’âlâ knows the truth of it.” Even as-Sahâbat
al-kirâm used to have difficulty in understanding the meaning of
the Qur’ân al-kerîm and asked Rasûlullah (’alaihi ’s-salâm). So it
is clear how ignorant and stupid a day-dream the religion reformer
has been pursuing.
The statement, “Later scholars should be more advanced than
the earlier ones,” is true when we refer to experimental sciences.
– 35 –

---

Concerning the knowledge of Islam, however, Rasûlullah’s (sall-
Allâhu ’alaihi wa sallam) hadîth sherîf is valid: 
“Each century will
be worse than the one preceding it. This will be the case until
Doomsday.” This hadîth sharîf is valid also when the scientists’
personality and their ways of using the science and its products are
in question. This principle is certainly true for the majority, and
there have been exceptions in every century. The religion reformer
not only mistakes experimental knowledge and religious
knowledge for each other but also supposes that science and
scientist are the same. Science has surely made advancements, but
this does not mean that scientists also are advanced. Among the
later ones, those who are more retrogressive, more corrupt and
baser than the earlier ones are not less in number.
Arabic is necessary for understanding the Qur’ân al-kerîm and
the Hadîth ash-sherîf, yet Arabic alone is not enough. If it were
enough, each of the Arab Christians in Beirut would have
consequently been an Islamic scholar since among them there
were those who had a deeper knowledge of Arabic than the
Egyptian religion reformers and those who were experts in
Arabic, as well as those who compiled dictionaries like