How The Orientalists Plot Against Islaam
Some Muslims have been deceived by the guise of ‘scholarly research’, which the enemies of Islaam use as a front for their nefarious activities… It is clear that some Muslims have become ensnared in their traps for one of four reasons:
1) They are ignorant of the realities of our Islamic heritage as well as of its pure sources and pristine teachings.
2) They have been deceived by the ‘scholarly research’ that the enemies of Islaam claim for themselves.
3) They desire fame, wanting to give the appearance of free and libertarian thought, after having freed themselves from the shackles of blind following, which they attribute to Islaam.
4) They are driven by deviation and desire and find no way to express their feelings except by hiding behind the shield of Orientalists and misguided Western authors who write about Islaam. [p. 36]
Those who conspire against Islaam have varied in their methods and in the execution of those methods over the centuries. When Muslims were strong, their attack took the form of intellectual and cultural invasion. When the muslims were weak, their attack took the form of military warfare, the goal of which was to annihilate all Muslims. If war did not produce fruitful results, they would resort to deception, intellectual as well as cultural warfare. Within the boundaries of Islamic territory, they would infiltrate the ranks of Muslims, disseminating morals and ideas that were contrary to the basic tenets of Islaam. [p. 475]
At the university of Edinburgh, the orientalist who was the Dean of the faculty of Islamic Studies was a Christian priest. And the Dean of Arabic Studies in Glasgow was also a priest who has been a missionary in Palestine for almost twenty years. In Oxford, the Dean of Islamic Studies was a Jew who previously worked for the British Secret Service in Libya during the second world war. [p. 44]
They (these ignorant Muslims) hastened to accept and take from Orientalist books, being deceived into thinking that their knowledge was vast, and moreover, being deceived into thinking that they only spoke the truth. They felt that Orientalists followed a precise set of principles in their ‘scholarly research’, from which they never deviated. And this is how some Muslims came to trust the research and studies carried out by Orientalists. [p.52]
Encouraged by their governments and able to dedicate themselves wholly to the task, Orientalists were able to study all branches of knowledge that are related to Islaam – history, fiqh, tafseer, hadeeth, and so forth. Furthermore, they were furnished with an ample supply of reference books for each branch of knowledge, which enabled them to give an impression of profound scholarship and learning.
Meanwhile, Muslims scholars who live today in societies that are stable neither in the political sense nor in the economic sense, are not able to devote themselves to the extent that the Orientalists have devoted themselves, and as a result, the books of the orientalists are considered to be trustworthy reference books to many of our own intellectuals, some of whom have been deceived by their works, considering them to be written by honest seekers of the truth.
Thus it is our own intellectuals run after the views and opinions that are related by non-Muslim researchers: some Muslim intellectuals take pride in the fact that they take from the views of the orientalists and attempt to give Islaam a new framework, though in reality they are deviating from the true teachings of Islaam. [p. 253]
They (Muslims historians) should be aware of those who followed the Orientalists in their views and methodology, and they should not accept anything from them except with great caution. If our scholars (may Allah have mercy on them) criticise many narrators of history and regard their reports as weak because they quote from the People of the Book and their Jewish and Christian sources, then we should be equally cautious in accepting the views and interpretations of those who learned from the Orientalists. As a matter of fact, we should reject and disregard them unless there is clear proof to support them.
[Taken from “The Sunnah And its Role”, by Mustafa As-Sibaa’ee, and “‘Alee Ibn Abee Taalib, His Life And Times”, by ‘Alee Muhammad As-Sallaabee, Pp. 249-250]