Turkish English Fikhi Ekber Lesson 12

Al-Fiqh Al-Akbar – Lesson 12


Eûzubillahimineşşeytânîrracîm Bismillahirrahmanirrahim Elhamdulillahi Rabb’il âlemin. Vessâletü vessalâmû âlâ Rasulûna Muhammedin ve âlâ âli Muhammed ve âlâ âlihi ve ezvâcîhi ve eshabihî ecmaîn. Estağfiruke ve etûbu ileyk Allahümmeslîh Ümmete Muhammed Verhâm Ümmete Muhammed Allahüm mağfirli cemi’an Ümmete Muhammed Yâ kâllübe’l kulûb Yâ mukâllibe’l kulûb sebbiît kulûbenâ âlâ tâ’âtike Yâ musarrifel kulûbû vel ebsâr musarrif kulûbenâ âlâ dînike.


Most valuable and venerable listeners, thanks and praises be upon our Lord, and good wishes and prayers be upon our Beloved Prophet. We are continuing to conveying preliminary notes from Al-Imam Al-Azam’s book Al-Fiqh Al-Akbar. Al-Fiqh Al-Akbar thoroughly explains us the creed (amantu) of Islam by evidence, it also enlightens humanity regarding iman (faith). The truth is showed alongside true, acceptable iman (faith) and its evidence. Now, we know that Al-Qur’an Al-Karim is Allah’s utterance (kalam). So, what did Al-Imam Al-Azam said about this subject? We will try to have you hear that. Look, Al-Imam Al-Azam (rahmatullahi alayh wa alayhim ajmain) said: “Al-Qur’an Al-Karim was revealed to Rasulullah [Prophet Muhammad], Alehis-Salatu was-Salam, and it is inscribed in the “Mus’haf” [collection of leaves constituting the Qur’an]. Al-Qur’an Al-Karim was sent down to the Rasulullah, namely Prophet Muhammad (Alehis-Salatu was-Salam), and it is inscribed in the “Mus’haf”. The verses [ayat] of the Qur’an are equal in honor and magnificence.” Some surah and verses, however, have their own honor, and virtue of their contents. This is the case in Ayatul Kursi. For what is mentioned in that Surah of the Qur’an is Allah Ta’ala’s Almightiness, infinite grandeur (a’zamat), and attributes. Therefore, both its own glory and the virtue of its contents are gathered in one place.


The ayat [verses] about attributes of the blasphemers have their own glory but their contents lack virtue. Names and attributes of the Almighty Lord are equal in magnificence and virtue without there being a single difference between them. So, dear friends, click on these videos, again and again, listen to our lectures over and over. These lectures are not among the ones that can be listened once and then set aside. The lectures are meant to penetrate the heart eternally. For these are lectures of iman (faith).


(Dakika: 5:07)


Unless the iman [faith] is real, the person is not in a safe position neither in this world, nor in the grave, nor in the Hereafter. No one can enter Paradise unless their iman [faith] is acceptable. They cannot please Allah (jalla jalaluhu). The first condition for Allah Ta’ala to be pleased with His servant is having real iman [faith] and having good deeds. My valuable friends, let us not forget this information. Let us inscribe the entire Al-Fiqh Al-Akbar and whatsoever is in it into the depths of our hearts, and memorize them. The heart shall pass that knowledge through affirmation, and the tongue must articulate these. The verses (ayat) of the Qur’an are equal in magnificence for they are all Allah’s utterances (kalam). Because they are all Allah’s utterances, they are all magnificent and are equal in that magnificence.


For that reason, our Beloved Prophet (Alehis-Salatu was-Salam) said, “Fazlü kelâm illahi Teâlâ ala sayiril kelâmi kefazlillahi Teâlâ âlâ sairî hâlgıhi,” he said. So, let’s see the meaning of what our Beloved Prophet said in this eternally valuable hadith: “The magnificence of Allah’s Kalam [utterance] over other utterances is like Almighty Lord’s magnificence over the creatures,” he said. Hence, never forget that word because that is the word of the Prophet. We see the afore narration in al-Jaami as-Sagheer, Al-Fath Al-kabr, and al-Suyuti’s works. The verses and surah which do not narrate the affairs of the deniers have both their own honour and the virtue of their contents. Ayatul Kursi is like what we have just explained, also the verses (ayat) which narrate the affairs of Prophets, Awliya, or Allah’s friends, such verses have both virtues. Allah Ta’ala’s (jalla jalaluhu) names and attributes are also equal in virtue. There is no difference between them. There is no difference in His Attributes being the same and other than His Being. Some of the valuable Islamic âlims [scholars] have explained the subject as follows: “Almighty Lord’s beautiful names are 99, amongst them the most magnificent is undoubtfully Allah.” Many of our âlims [Islamic scholars] say the same. Imam al-Ghazali also says that, and it is in Al-Fiqh Al-Akbar, too. For that is a special name which embraces all divine attributes along with signifying His zat-i ilahi [Divine Being]. It cannot be used in any other way other than mentioning to the Almighty Lord, whether as in real meaning or as a metaphor. In other words, that name is given to none other than Allah. The names and attributes that are other than that may be given to others metaphorically.


(Dakika: 9:56)


The same goes for names like Qadir, Âlim, Rahim, and other names. Yet the name ‘Allah’ is not given to any created one, and it will never be given. The other names are also cannot be given to others with their real meanings. It is the best to add the word ‘abid’ in front of those names, for example, Abdurrahman, Abdurrahim, Abdul Malik, Abdul Kuddus. If you are going to give the name ‘Rahman’ to your child, then you must name him Abdurrahman. If you directly name your child Rahman, that would never be permissible (jaiz) in real meaning, even if it is permissible (jaiz) metaphorically. For that reason, such names are given to people as follows: Abdurrahman [servant of Rahman], Abdurrahim [servant of Rahim], Abdul Malik [servant of Malik], Abdus Salam [servant of Salam], you have to name your child like these. You must include the word “abid” [servant] at the beginning of the name. After conveying this information about Al-Qur’an Al-Karim let’s have a brief into the demises of our Prophet’s parents. There are different opinions about the demises of The Messenger of Allah’s (alayhi wa sallam) mother and father, and our Prophet’s uncle, and Ali’s father Abu Talib. Valuable friends, we are submitting this issue to our Lord. Almighty Lord knows the best in this situation. The children of our Prophet are Qasim, Tahir, and Ibrahim, they were the sons of The Messenger of Allah (Alehis-Salatu was-Salam). So, Qasim, Tahir, and Ibrahim were the sons of our Master. Fatimah, Ruqayyah, and Umm Kulthum were his daughters.


So, most valuable friends, the aim of Al-Imam Al-Azam in mentioning the names of the children of The Messenger of Allah (Alehis-Salatu was-Salam), is to refute the narrations that say there are more or fewer children than the number he conveyed. The name of the firstborn of our Prophet is Qasim. It is narrated that he was born in approximately eleven years before the bi’set [revelation]. Ibn Sa’d mention that Qasim lived as long as two years. The kunya of our Prophet refers to Qasim. Our Prophet loved being called with the name ‘Abul Kasim’. There is also Tahir. He is also called as Tayyip and Abd-Allah according to an authentic narration, and he is the child who was born before the bi’set [revelation] and died before bi’set.


Dear friends, our Prophet married to our mother Khadija when he was at 25 years of age. These six children are brought to this world by our mother Khadija; but Ibrahim was brought to the world by our mother Maria. Ibrahim is the son of our Prophet, too. He was brought to the world by Maria, our mother.


(Dakika 15:13)


Ibrahim died at a young age, before he could be fed with breast milk, Al-Bara ibn Azib narrated that our Prophet said, “He will be fed in Paradise.” In other words, our Prophet said that he will be breastfed in Paradise.” As you can see Al-Fiqh Al-Akbar took its place among the sources of that report. Ibrahim was our Prophet’s youngest child. He was born in the 8th year of the Hijra, his mother was our mother Maria, and he lived for only 18 months. When this child was born our Prophet held a lavish meal at the 7th day, he was so blissful. Ibrahim passed away in the 9th year of Hijra, then Fadl ibn Abbas washed his corpse, and Uthman bin Madh’oon lowered him into the grave. The day that he was buried a solar eclipse took place, and people considered that solar eclipse as a sign of mourning, upon that our Prophet stated that is not true. Another one of the daughters of our Prophet is Zainab. She was the firstborn daughter of our Prophet. She was born ten years before the bi’set [revelation], after Qasim, and at that time our Prophet was around 30 years of age. Zainab was married to Abu al-As ibn al-Rabi who was the son of her aunt. Zainab’s husband had become a Muslim after the Hijra. Zainab brought two children into this world, they were Ali and Umama. Ali died in childhood, and Umama died after the demise of Ali ibn Abi Talib. Ruqayyah on the other hand (rahmatullahi anhum wa anhum ajmain) was the lastborn daughter of our Prophet. She was born when our Prophet was at 33 years of age. She was about to be married to Abu Lahab’s son Utaybah before the bi’set [revelation]. Abu Lahab keened on saying to his son, “If you will not dissolve your marriage with Prophet Muhammad’s daughter, then I will leave you,” then Utaybah divorced her before the marriage was fulfilled, in other words, before consummation occurred. Then she married to Uthman, and emigrated to Ethiopia with his husband, got sick in the days of the Battle of Badr. She passed away in the day the reports that say the Battle of Badr was won reached Medina. Another one of our Prophet’s daughters is Umm Kulthum. That daughter who was born before the bi’set [revelation] had almost got married to Abu Lahab’s the other son Utbah. That marriage was not fulfilled, too. They got separated due to Abu Lahab’s enmity towards the Prophet. They got divorced upon Abu Lahab’s insistence that we have mentioned above before consummation took place.


(Dakika: 20:17)


Then Umm Kulthum got married to Uthman in the 3rd year of the Hijra, and she passed away in the 9th year of the Hijra without having children of his. Our Beloved Prophet personally led her funeral namâz [prayer]. In other words, it was her father who personally led her funeral namâz [prayer]. His other daughter is Fatimah al-Zahra. There are different views on Fatimah’s birth date. There are reports saying that she was born in the year of bi’set [revelation], there are also reports that say she was born five years before the bi’set [revelation] when our Prophet was at the age of 35. There are even people who confirm the date by saying it was the year the Kaaba got restoration. Following the Hijra, she got married to Ali in Medina, and she had five children from that marriage. Their names were Hasan, Husayn, Muhsin, Umm Kulthum, and Zaynab (radeyallahu anhum wa ardahum ajmain). Muhsin was only one among them who died as an infant. Fatimah passed away at the age of 29, only six months after our Prophet’s demise, which would be the 11th year of the Hijra.


Dear and most vulnerable listeners, our Beloved Prophet (Alaihis-Salatu was-Salam); Ibrahim, amongst his children was the only one born to our mother Maria, the other children were born to our mother Khadija. The wives of our Prophet have all passed away in the Rasulullah’s (Alehis-Salatu was-Salam) healthy years, with the exception of our mother Fatimah. May Allah be greatly pleased with all of them. We profusely greet the entire ahl al-Bayt [family of Muhammad]. May Allah be pleased with them. May Almighty Allah be pleased with all companions of Muhammad. The sources of these: one of them is in Kitab Tabaqat of Ibn Sa’d, they are also in the works of al-‘Asqalani, and valuable works of Al-Bara ibn Azib and others.


We are continuing on conveying you preliminary notes from the essence of Al-Fiqh Al-Akbar. Let’s see what Al-Imam Al-Azam said if a believer [mu’min] faces obscurity in details of the science of Tawhid [monotheism]. If a believer faces obscurity in some of the details of the science of Tawhid [monotheism], he must immediately find an âlim; and what should he do until he asks about it to an âlim? Second thought in iman [faith] is not permissible [jaiz]. He cannot wait either. He must immediately find an âlim and ask him about it. It a debt to him to say, “I have believed in the meaning which Allah Ta’ala willed,” saying that is an obligation. I am repeating the last part. It is a debt to him to say, “I have believed in the meaning which Allah Ta’ala willed,” until he finds a real âlim and asks him about it.


(Dakika: 25:19)


He has to say, “My Lord! I have believed in the meaning You willed, I am approving that with my heart, and testifying it with my tongue.” You have to say that but in what situation? Let me remind you. Some people have already forgotten the beginning of the last subject. If a believer faces obscurity in some of the details of the science of Tawhid [monotheism], he must immediately find an âlim and ask him about it; but to say the following is his debt and obligation, “I have believed in the meaning which Allah Ta’ala willed.” He must say that until he found an âlim. It is not permissible [jaiz] to delay seeking. In this matter, pausing seeking is not seen as an excuse. If he pauses, he may befall into blasphemy, and his iman [faith] might be destroyed.


In this matter, pausing seeking is not permissible [jaiz]. There must not be a pause or a break, he must immediately seek a real âlim and ask him. In fact, this is one of the reasons and hidden causes behind our endeavor to introduce Al-Fiqh Al-Akbar to the whole world. For it explains the essence of the Islamic creed [amantu] to the humankind, that is why we are giving preliminary notes from it. The tawhid [monotheism] science is about beliefs and iman [faith], it is also called ‘aqidah’ and is a subject under the science of attributes. If people find something about it hard to grasp, they must immediately find an âlim who knows, and learn the truth from him. Ignoring seeking a knowledgeable âlim, or delaying it, means delaying the obligatory seek for knowledge. That knowledge which is delayed is the knowledge if iman [faith]. The people know blasphemy [kufr] and iman [faith] through that knowledge. They deny blasphemy [kufr] and believe with iman [faith]. They can learn the fundamentals of iman [faith] which the people of the sunnah have, through that knowledge. For that reason, Al-Imam Al-Azam wrote Al-Fiqh Al-Akbar, to inform the world about iman [faith]. “So, ask people of the message if you do not know.” Surah Al-Nahl 43rd verse (ayah). So, it is said here that you must ask for knowledge from the people of the message. Who said that? Almighty Lord said that. You must seek knowledge immediately, saying that you did not know is not an excuse. You cannot leave questions about iman [faith] to later, you cannot ignore or delay them. We have to become owners of real iman [faith]. That is only possible via true knowledge and knowing the science of tawhid [monotheism]. So, the science of tawhid [monotheism] shows us the science of iman [faith], and teaches us about the kind of iman [faith] that is in Islam.


(Dakika 29:53)


So, let’s hear what our Beloved Prophet said in the following Hadith-i Sharif: “Talebül ılmi farîzatün alâ külli müslimin,” ilâhir hadis. Which means, “Women or men, seeking knowledge is an obligation [fard] upon all Muslims.” “Alâ külli müslimin ve müslimetin.” In another Hadith-i Sharif, our Prophet said, “Utlubü’l-ilme velev bi’s-sınî,” which means, “Seek the knowledge even if it is at ‘sin’ [distance].” Having doubt or second thoughts in the fundamental religious matters which are obligatory to be known and believed weakens the testimony in the believer’s heart. If testimony in heart gets shaken, it runs into danger, this doubt hinders the testimony in the heart. In this regard, it may lead to blasphemy [kufr], too. In that case, saying, “I have believed in Allah. I have put my faith in the truth that he willed,” re-collects your iman [faith] and fixes it.


In that case, you say, “I have believed in Allah. I have put my faith in the truth that you willed,” saying that re-collects your iman and fixes it.


Dear friends, there are many types of narrations of the above hadith which is well-known by the folk. For example, the ones in al-Jaami as-Sagheer, Fayz al-Qadr, Kashf al-Khafa. The word “sin” mentioned in hadith refers to distance. Therefore, it does not mean “China,” like the folk understood it. They said, “even if it is in China.” Whereas the Hadith-i Sharif says, “sin.” That means distance, so it means, “Seek knowledge wherever it is.” So, it has nothing to do with China. It is not possible to understand that as, “even if it is in China.” For some reason such an illusion occurred between the folk, let’s try to fix this here together. China has never been a center for knowledge [ilm]. In other words, people had never traveled to China to seek knowledge. The narrator of that Hadith-i Sharif is Anas (Radeyallahu ′Anhu). There are different types of narrations and we can see this truth when we look into Kashf al-Khafa.


Now, the issue of our Prophet’s Mi’raj, and Buraq. Let’s see what Al-Imam Al-Azam said about this: “The report and occurrence of our Prophet’s Mi’raj is a fact. Whoever denies the Mi’raj is a deviant and an evil innovator.” Look, AL-Imam Al-Azam says, “Whoever denies the Mi’raj is a deviant and an evil innovator.” The one who denies our Prophet’s (Alehis-Salatu was-Salam) ascending [to heaven] is a deviant and an evil innovator.” The report that says Rasul al-Akram Muhammad ascended to heavens in the night of Mi’raj, together with the report saying that he ascended with his body in a state between awakening and asleep, is a fact; and the authenticity of this report is nearly  Mutawatir. Consequently, the book named al-Fatawa says: “Whoever denies Rasulullah’s journey from Mecca to Jerusalem in the occurrence of Mi’raj becomes a blasphemer [qafir].” For that report is backed by the verse of the Qur’an. “If a person denies the ascending to heavens after Jerusalem, then that person is a deviant and an evil innovator,” they have said.


(Dakika: 34:53)


Friends, the event that is known as Al-Isra is the night journey from Mecca to Jerusalem is hard evidence, it’s authenticity is proven by the verse of the Qur’an. Let’s see what Almighty Lord commanded in the first verse [ayah] of the Surah Al-Isra. Sadaqaallahu Al Azim. Our Almighty Lord commands in these Qur’anic verse [ayah]. He says: “Almighty Lord who took His Servant (glorious Muhammad alehis-salatu was-salam) by night from al-Masjid al-Haram to al-Masjid al-Aqsa, He is Almighty Allah and He is free from all imperfections. That al-Masjid al-Aqsa, We have blessed and flourished its surroundings. We have made him do that night journey to show some of our signs to him. Indeed, He is the Hearing, the Seeing.”


Dear friends, they say that the Mi’raj is an event which occurred after Jerusalem and its authenticity is not backed by the Qur’an, but the Hadith-i Sharifs. Now, some people say the Mi ’raj’s second part in which the Prophet ascended to heavens is not an absolute truth by evidence of Al-Qur’an Al-Karim but it is backed by hadiths. Whereas on the contrary, there are scholars who accede that the ascending part is also an absolute truth by the Qur’an, therefore denying that also leads to blasphemy [kufr]. The âlims bearing the same opinion back their view on the 13th, 14th, 15th, 16th, 17th, 18th, verses [ayat] of Surah Al-Najm. These verses [ayat] and their meanings must be researched. We have explained them in our previous lessons and right now we are conveying preliminary notes from Al-Fiqh Al-Akbar. We have given you the entire Al-Qur’an Al-Karim by means of preliminary notes.  Alhamdulillah! Thanks and praises be upon Allah Who favours.


Valuable listeners, Muqatil ibn Sulayman says while making the tafsir [explanation] of the first ayah of Surah Al-Isra in his Tasfir: “The Mi’raj took place in a night a year before the Hijra.” There are naturally different opinions on the date in which the Mi’raj took place.


(Dakika: 40:02)


Prophet Muhammad (Alehis-Salatu was-Salam) said the following about Mi’raj. I am giving the interpretation [meal], in other words, the meaning of the Hadith-i Sharif. Its original text bloats our lecture and the lecture become long, it takes too much time. For that reason, we are primarily giving preliminary notes and the meaning that we need to humanity. Our Beloved Prophet said, “I was in The Great Mosque of Mecca’s Al-Hatim or a nearby room. I was in a state midway between sleep and wakefulness. Gabriel Alayhissalam came to me with Al-Buraq,” Al-Buraq, if you know, is a middle-height, handsome, and beautiful white animal. It was pure white and near small in size, and its name was Buraq. With one step, it could reach to the farthest place the human eye could see. “I mounted on Buraq, suddenly we have reached Bayt al-Muqaddas. I tied Buraq on the thing the prophets tied it. Then I entered Al Masjid Al Aqsa. I have performed two rakat of namâz, then I have left. Immediately after that Gabriel Alayhissalam brought me a container full of wine, and another full of milk. I choose the milk, and drank it. Gabriel Alayhissalam said to me, ‘You choose your fitrah [innate nature].’ Then Gabriel and I ascended to heaven,” says our Prophet. This Hadith-i Sharif was also reported by al-Bukhari and al-Muslim. You can look into Al-Tajrid al-Sarih for extensive information regarding the hadith which also contains its different narrations. The book reported the text of the Hadith-i Sharif on the authority of Shifa al-Sharif. Dearest friends, in our previous lessons we gave you discovery notes of Al-Qur’an Al-Karim in this subject. We have given you the discovery notes of the entire Al-Qur’an Al-Karim, we gave you information about the Mi’raj in those lectures. What we are conveying right now is preliminary notes of it.


Now, let’s see what Al-Imam Al-Azam said about the signs of Qiyamah. Now, listen: “The emergence of the Dajjal, and of Ye’cüc and Me’cüc,” – as you see the Dajjal, Ye’cüc, and Me’cüc will emerge – “the rising of the sun in the West, Isa [Jesus] Alayhissalam’s descending from heavens, and all the other signs of the Qiyamah as narrated in authentic hadiths are inevitable facts, they will take place,” said Al-Imam Al-Azam. Today, some people came forth and they ignore some articles among these. They either lack knowledge in their brains or they do not understand in the right way, or they are acting on purpose. Whatever it may be, Al-Imam Al-Azam counted these signs of Qiyamah by relying on authentic sources of the people of the sunnah and the community. It is also reported that Huzeyfe bin Esid (radiyallahu anhu) of Banu Ghifar narrated it as follows. I am giving the essence of the Hadith-i Sharif from our Prophet, in other words, its preliminary note.

(Dakika : 45:02)


“We were sitting and talking. The Prophet (Alehis-Salatu was-Salam) came, “What are you talking about?” he said. “We were talking about the Hour,” we replied. Then our Beloved Prophet (Alehis-Salatu was-Salam) said, “The Hour will not begin until there are ten signs,” and he started counting: “The smoke, the Dajjal, the animal that shall rise from the ground, the rising of the sun from the west, Isa’s descending from the heavens, Ye’cüc – Me’cüc, three incidents of solar eclipse, one in the east, one in the west and the other in the Arabian Peninsula; then he said about the fire which will emerge in the end from Yemen and carry people to the Hereafter.” And ten signs of the Hour were counted here. It was narrated like that in al-Masabih. Friends, the hadith was also reported in the Sahih of al-Muslim. The hadith was also mentioned by or in the following: Abu Dawood’s Sunan [hadith collection], the work named at-Taj, Ibn Majah’s Sunan [hadith collection], Hudhaifah bin Asid, Al-Ghifari who is a sahabi who was in Hudaybiyya, took part in bat-i ridvan. He migrated to Kufa, and died there. There are many hadiths he reported in the Kutub al-Sittah. It was also mentioned in Ibn Hajar’s work al-Isaba, Ibn Sa’d’s work Al-Tabaqat, and Ibn Hibban’s mentioned it in Meşahir-i Ulema-I El-Ensar.


By counting the above sources, we have announced you the authentic Hadith-i Sharif which Al-Imam Al-Azam mentioned in his work Al-Fiqh Al-Akbar, and its different versions. Be wary of the purpose which the ones who say “Isa will not descend [from the heavens], he will not come,” serve to. Isa will come, ban the pig, ban the cross, and implement the Islamic sharia under Prophet Muhammad’s command. Can they not accept that? For the last prophet is Muhammad, and the last sharia is Muhammad’s sharia. The everlasting Islam’s law is the Prophet Muhammad’s sharia and it will be implemented until the Qiyamah. Whosoever comes to the world, whichever âlim, awliya, mahdi, the only valid law in the world is the sharia of everlasting Islam and that is Muhammad’s sharia. Except for that, no sharia will be implemented forever and ever. Muhammad’s Prophethood continues forever and ever. His sharia continues. Islam equals sharia. Sharia equals Islam. Sharia means the laws of the Law-Maker (Allah). Sharia is the laws of Islam. Who is the Law-Maker? Almighty Allah Himself. The Law-Maker is Allah Who manifested the Islam and the sharia. Allah is the Glorious Law-Maker, in other words He is The One Who makes the sharia. Allah guides and assists whoever He wishes to the true path. As you see Al-Imam Al-Azam conveyed such notes that gathered the important messages of the Glorious Qur’an about iman [faith] and aqidah [creed] in order to prevent people from falling into falsehoods in any subject. And in order for the people to have strong iman [faith].


(Dakika: 50:15)


Allah Ta’ala (jalla jalaluhu) makes the servant whom He wishes to guide and assist succeed in doing good deeds and acting on pious creed. That is a doing of Allah Ta’ala’s Will. Al-Imam Al-Azam said, “Allah guides whomsoever He wants,” but he meant the following like it is expressed in the verses of the Qur’an: “What is up to us is only the clear notification.” The text of the quote we have just given is the 17th verse [ayah] of the Surah Yasin: “wa-mā ʿalaynā ʾillā l-balāghu l-mubīn”


And this is the 213th verse [ayah] of Surah al-Baqarah: “wa-llāhu yahdī man yashāʾu ʾilā ṣirāṭin mustaqīm,” which means, “Allah guides whom He wills to the straight path.”


Moreover, let’s see what our Lord said in another verse of the Quran, which is 8th ayah of Surah Ali ‘Imran: “Our Lord! Do not let our hearts deviate after you have guided us. Grant us Your mercy. You are indeed the Giver of all bounties. You are the most generous Giver.” O, the believers [mu’mins] read this prayer day and night. Good wishes and prayers be upon the master of the universe who was sent upon the realm as a blessing; good wishes and prayers be upon Prophet Muhammad. Howsoever many companions and family does he have, good wishes and prayer be upon them all. Thanks and praises be upon Allah Who bestowed us Almighty Islam, Who sent Muhammad as Prophet upon us, Who sent down the Glorious Qur’an as the book for us, Who honoured us with Islam, and Who surrounded us with His blessings. “Elhamdulillah mil’el-mîzân ve müntehe’l-ilm ve meblâr-rıdâ ve zinete’l-Arş. ”Elhamdülillah. Sübhânallâh ve bi hamdih adede halgıh.”


Most valuable friends, let’s talk about interpretations, now, many valuable âlims of ours had interpreted this precious work of Al-Imam Al-Azam that we call Al-Fiqh Al-Akbar. May Allah profusely give rahmat [blessing] upon all Islamic âlims [scholars]. May Al-Imam Al-Azam’s soul rest in peace. May his grave be filled with splendorous lights. May his grave keep shining forever. The text that shows the finish date of the book, and the verse [ayah] of the Qur’an that is mentioned in the end as a prayer, was given with regard to an inscribed copy in our library. That is one of the oldest copies of the work. The person who printed the copies of it is Mehmet ibn Ibrahim from Amasya. This is important. The person who printed it is Mehmet ibn Ibrahim from Amasya.


(Dakika 55:00)


At the end of the work, on the edge, the year Hijri 1109 is inscribed as the date of issue. If there are other âlims of the people of the sunnah like Mehmet ibn Ibrahim from Amasya in Islam. May Allah bless them much rahmat [blessing]. May He forgive them. May Allah unite the hearts and the strength of the nation of Muhammad. Glorious Islam is the world’s peace. Islam is the universal peace, and social justice. Islam is the supremacy of law. May Almighty Allah bestow the following upon the humankind and the nation of Muhammad with ease: The Glorious Islam’s universal iman [faith], its universal peace, its universal love, Glorious Islam’s glorious justice, may it be prominent in the world, and unite all hearts, and may people endeavour for this. Along with these wishes and prayers our lectures will, InshaAllah continue. May Almighty Allah grant us being always in good service of people, conveying people the truth, announcing the truth to the entire world, and being in service of the truth, and working for the salvation of all humanity from the hands of falsehoods. We strive for that purpose. May all humankind be happy and be saved, all humankind. Allah’s rahmat [blessing] surrounded the realms. Allah’s Ilm [knowledge] surrounded everything. He is the ruler of all realms with His Power. The greatest sultanate is being a servant to that Almighty. That is the greatest of the ranks of honour and virtue. You should endeavour to be a servant to Allah. Believe with real iman [faith]. As you see, Al-Fiqh Al-Akbar is explaining the creed [amantu] of Islam.

(Dakika: 58:06)

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