Şu da emredildi: Yüzünü dine bir Hanif olarak çevir. Sakın müşriklerden olma.
Yunus Suresi 105
Ben bir Hanif olarak yüzümü gökleri ve yeri yaratana döndürdüm. Müşriklerden değilim ben.
Enam Suresi 79
İbrahim ne bir Yahudi idi, ne de bir Hıristiyan. O sadece hanif bir müslümandı. O müşriklerden değildi.
Ali İmran Suresi 67
Şu da kuşkusuz ki, İbrahim başlıbaşına bir ümmetti; bir Hanif olarak Allah'ın önünde eğiliyordu. Müşriklerden değildi.
Nahl Suresi 123
De ki Allah doğrusunu söylemiştir / vaadinde sadıktır.Haydi artık Hanif olarak İbrahim'in Milleti'ne uyun! Müşriklerden değildi o.
Ali İmran Suresi 95
Allah'a ortak koşmadan, Hanifler olarak... Allah'a ortak koşan kişi, gökten düşmüş de kendisini kuşlar kapışıyor veya rüzgar onu uzak bir yere fırlatıp atıyor gibidir.
10) FABRICATIONS RESULTING FROM INTERPOLATIONS INTO THE RELIGION OF STORIES FROM OTHER RELIGIONS
This
subject may be studied in two sections: the first section will deal
with people who deliberately invented stories with a view to corrupting
religion rendering it illogical or transforming it to fit one’s own
faith. The second section is related to those people who felt obliged
to bring into Islam their former creeds and customs before conversion
into Islam. Jewish parables, Christian legends, pagan customs and the
shamanic concepts of the Turks were introduced into Islam either as
hadiths or canonical jurisprudence. In terms of the space they occupy,
the Jewish legends have a larger space compared to Christian ones. The
legends inherited from other religions dating far back in history
infiltrated Islam as they found it easier to have access. We shall
confine ourselves to the former ones.
Kab al Ahbar, Wahb b. Munabbih and Abdullah b. Selam were the
prominent figures that brought into Islam the Jewish legends. In
speaking for the foremost fabricators of hadiths we shall take up this
point to show how much Jewish sources can be dependable. One thing is
certain: some Muslims saw no contradiction in narrating these legends
along with the Quranic verses. This is one of the reasons that inflated
the volume of hadiths. In a great many hadith books and the
commentaries, we often come across invented stories ascribed to these
people. Let us give two examples to illustrate this. The hadiths whose
origins go back to Jewish lore transmitted by Wahb Munabbih run like
this: “The people of Bayt ul Makdis are God’s neighbors. God takes
special care not to grieve His neighbors. Those who are buried in
Baytul Makdis are spared from the ordeal of a grave.” Another
fabrication attributed to Kab al Ahbar, mentioned in the commentary of
Kurtubi, runs as follows: “When God created it, the sky said: ‘God has
created no greater entity than me.’ And it proudly swayed to and fro.
God caused it to be encircled by a snake with 70,000 wings, each of
which having 70, 000 feathers. Each feather had 70,000 faces. Each face
had 70,000 mouths. Each mouth had 70,000 tongues. Its tongues repeated
God’s name every day as many times as there are raindrops, leaves of
trees, grains of sand and pebbles, the days of the world and the number
of angels. The snake coiled around the sky and the sky could attain
only half of it. Only then did the sky begin to be modest.”
On the other hand, Tamim ed Dari and Ibn Jurayj may be held
responsible for the interpolations into Islam of stories of Christian
origin. The second coming of Christ, the Antichrist, the Angel of Death
and heaven and hell may be traced back to Christian legends. (In
Chapter 20, we shall tackle the problems given rise to in Islam by the
Second Coming of Christ and Mahdi and the Antichrist.)
The traditionalist fundamentalists, furious at the Muslims who
based Islam exclusively on the Quran, are mad at the researchers who
preach the unreliability of the hadiths. Regardless of the intention of
these researchers, what concerns us is the scholarly value of their
work. These people who had adopted an unbiased approach, which is
inexistent in Muslim communities, have incontestably put forward
serious facts, meat for thought. We must adopt an impartial attitude
toward their work, find out their mistakes, if any, and try to benefit
from their discoveries. Among these, we must especially single out the
works of Goldziher, Schacht, van Kramer, Sprenger and Dogi. Goldziher,
the most renowned scholar among them, says: “The sayings of Jewish and
Christian scholars, the quotations made from the gospels, the doctrines
of Greek philosophers, the literary extracts of Persian and Indian
origin, etc. have infiltrated Islam. All these, directly or indirectly
became integrated into Islamic culture. A great many religious parables
have found their way to Islam. If we examine the material used in the
hadiths and Jewish culture, we observe the extent of them in Islam”
(Goldziher, Al Akida Wes Sharia).
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