Turkish English Fikhi Ekber Lesson 2

Al-Fiqh Al-Akbar – Lesson 2


“Eûzubillahimineşşeytânîrracîm. Bismillahirrahmanirrahim. Elhamdulillahi Rabb’il âlemin. Vessâletü vessalâmû âlâ Rasulûna Muhammedin ve âlâ âlihi ve sahbihî ecmaîn. Subhanâlllah ve bi hamdih bi adedi hâlgîh ve mil’el-mîzân ve müntehe’l-ilm ve meblâr-rıdâ ve zinete’l-Arş Allahümme sallim ve sellim ve bârik âlâ seyyidinâ ve nebiyyinâ Muhammed bi adedi îlm. Estağfirullah bi adedi zünûbina hatta tufer Allahu Ekber hatta tufer.”


Dear and most valuable listeners,


Al-Imam Al-Azam is the owner of the Al-Fiqh Al-Akbar, and one of the most prominent imams of the Mighty Islam. We will endeavor to announce certain Hadith-i Sharifs narrated by him. Foremost among these âlims are, as you know, Muhammad al-Bukhari, Imam al-Muslim, and Abu Nu`aym al-Isfahani who (reportedly) narrated Hadith-i Sharifs from Abu Hurairah. There are also reports saying, Shirazi and al-Tabarani narrated hadith from Kays Bin Sa’d Bin Ubade. And al-Tabarani narrated a hadith from Abdullah ibn Mesud (radiy-Allâhu ’anh) according to which our beloved Prophet Muhammad (salla Allaahu ‘alayhi wa salaam) said: “Lev kânet dinü înde sureyya lezehebe bihi racül min Fârisse evgâle min evbaî Fârisse,” – meaning – “If the Ilm (knowledge) were at the Ath-Thuraiya (Pleiades) star, even then a person amongst Persian descent would have would have surely found it.” This Hadith-i Sharif originated from Cairo, and it was narrated by Sahih-i Bukhari (Muhammad al-Bukhari’s book). Again, it was also narrated by the Sahih-i Muslim (Hadith Book), but that originated from Egypt.


There are two definitions regarding the narration of the above hadith in Muhammad Fuad Abdul Baqi’s book Nasr al-Bukhari. The first definition is ‘ricâlun’ – ‘men’ – and the second is ‘racuülun’ – ‘great man.’ It is said that the plural use of the term includes Abu Hanifa’s companions too. Therefore, it is declared that the singular use of the term suggests only Al-Imam Al-Azam. Also, we can see similar narrations in others too. Now, in the narrations of Shirazi and Abu Nu`aym, that hadith is narrated as: “Even if the Ilm were bound with Ath-Thuraiya (Pleiades)…” But as regards to al-Tabarani’s narration from Kays ibn Sa’d there’s this addition: “Arabs can’t reach it.” Besides, in Imam al-Muslim’s narration instead of the word ‘Ilm’ – ‘knowledge’ – the word ‘Iman’ – ‘faith’ was used. This takes place in the al-Muslim’s Sahih (hadith collection) as “Lev kânel îmânu inde Süreyya lenâ lehu ricâlun min-hâ ülâhi.” Hafız Jalaluddin Al-Suyuti said: “These reports are authentic and sound. These narrations are the harbingers of Al-Imam Al-Azam’s coming.  We can depend on these reports. The virtuous good news in this hadith is similar to the following Hadith-i Sharif about Imam-i Malik: “yûşikünnâsü eyyagrebû ekbâdel ibili felâyecidune alimen alemen min alimil medineti,” which can be translated as “When the folk start beating the flanks of camels to seek Ilm (knowledge), they can’t find a person wiser than the Imam of Medina.” The previous quote was about Imam-i Malik. But the afore Hadith-i Sharif that said ‘Even if the Ilm were bound with Ath-Thuraiya (Pleiades)…’ was about Al-Imam Al-Azam. But the previous one was about Imam-i Malik.



It is said that; the origins of that hadith were encountered in Al-Fath Al-Kabr, like many others. Again, there’s the following hadith about Imam al-Shafi’i: “La tesubbu kureyşen fe inne âlime hâ yen leül ârda ilmen,” which is translated as “Do not swear to Quraysh, because the Alim of Quraysh will fill the world with knowledge.”


So dear folks,


The truth cannot be long hidden, as the facts are apparent. From the last fourteen centuries of the world onwards, the revered personalities of Islam have reached up to this day and up to us. They are the leaders of knowledge, they’re the splendorous stars of knowledge enlightening the world. They are the supreme âlims who are brought to us via ‘Ahl as sunnat wa’ljamâ at’ meaning ‘the followers of sunnah and the community.’ And they’re splendorous miracles of Muhammad (salla Allaahu ‘alayhi wa salaam). Our Prophet foretold them from those days; this reveals as a miracle. Because, the lifetime of Muhammad (salla Allaahu ‘alayhi wa salaam), his every behaviour, and his past and future, is a miracle. He had manifested his miraculous good news regarding such matters. No one could ever reach the level of friendship between Abu Hanifa and him. That period started after the Age of Sahabah. In other words, it started with Al-Imam Al-Azam, who possessed such vast knowledge that he could retrieve the knowledge even if it were at Ath-Thuraiya (Pleiades). That is another miraculous news of our Prophet, Muhammad (salla Allaahu ‘alayhi wa salaam). The word ‘Fâris’ mentioned in the Hadith-i Sharif does not refer to ‘Persia’ as a country. It refers to ‘Ajam’ which is an Arabic term referring to non-Arabs who live in Arab lands.


(Dakika: 9:55)


In a report coming from al-Daylami it is said: “The best people of Ajam ‘non-Arabs living in Arab lands,’ are the ones living in Persia.” There is no need to express the degree of authenticity of the first Hadith-i Sharif which mentioned Abu Hanifa. Because its authenticity is unanimously agreed, so it is an authentic Hadith-i Sharif. In other words, it was agreed via a consensus of âlims. The scholarly person, who was also mentioned above, who reported the word of his master via Imam al-Suyuti said the following: “The backings of the Hadith-i Sharifs which were reported via saying name or identification of Abu Hanifa may be a matter of debate, except for this one. Amongst them, there may be lies, and there indeed are. Therefore, the narrators of the below texts are included in the topic.


Now, valuable friends,


Our âlims have profoundly studied both authentic and weak hadiths. But nevertheless, there stands a truth brighter and majestic than the sun. That Al-Imam Al-Azam, with his knowledge, is now the undisputedly the greatest scholar of the world. And it is an indisputable fact that he is a grand Islamic âlim.


Moreover, the authenticity of the reports is uncovered after weak reports and authentic reports come together. As long as weak reports are based on authentic reports, those weak reports will be in the shade of true reports. Now, let’s have a look at some of those reports.


They described Al-Imam Al-Azam’s dream to Ibn Sirin. Then, according to the report, Ibn Sirin wanted Abu Hanifa to show him the left shoulder side of his back. In another report this is, ‘the part from the left elbow to the left shoulder.’ And upon seeing a beauty spot, it is narrated Ibn Sirin said, ‘I’ve heard about that hadith.’ He said ‘that person is you.’ And read the following hadith. Let’s see what Ibn Sirin said. I’m giving the meaning of the hadith he reported our Prophet said: “Amongst my Ummah, a man called Abu Hanifa will appear,” – or rather, Al-Imam Al-Azam. – “There is a beauty-spot between his two shoulder blades (or his left bicep). He revives Allah Ta’ala’s Religion and my Sunnah with his hands.”


Now, if you have a look at the scholarly services Al-Imam Al-Azam did for Islam, and if you compare the above Hadith-i Sharif narrated by Ibn Sirin and Al-Imam Al-Azam’s knowledge, you will discover the authenticity of it. Telling something is weak does not affect its authenticity; one must also identify the reasons for its weakness. For that reason, as long as there’re authentic hadiths, weak hadiths will only be there for validating the authentic ones. There’s also this saying of our Prophet (salla Allaahu ‘alayhi wa salaam): “The ornament of the world will be taken away in the year 150.” The basis of the afore report is a Hadith-i Sharif narrated by Salman al-Farsi.


Revered friends,


We’re continuing to give examples regarding the Hadith-i Sharifs which are said to include lies and are weak hadiths. The hadith said: “Amongst my Ummah, a man will appear, and he is called Abu Hanifa,” meaning, Al-Imam Al-Azam. He is the kandil (light) of my ummah until the Qiyamah (day of judgment).” Now, let’s have a look at the authenticity of that report. Throughout the thirteen of the last fourteen centuries of history, the understanding of Islam, which Al-Imam Al-Azam manifested by evidence have been embraced; and it was brought up to this day via the people living it. As you see. These Hadith-i Sharifs, which are face to face with the truth, are strong when they are displayed in the right way.


“A man will appear among my ummah, his name is Numan, and his identity is Abu Hanifa (meaning, Al-Imam Al-Azam). He is the kandil (light) of my ummah.”


This, again, is another narration from our Prophet: “A man will appear after me. His name is Numan ibn Thabit, his identity is Abu Hanifa. Allah Ta’ala’s religion and my sunnah will be revived in his hand.” Another report narrates: “In every century, there’re sâbıks (pioneers) among my ummah. And, Abu Hanifa is the sabık (pioneer) of this ummah.” It is narrated that Ibn Abbas said: “The r’ay (personal opinion) of The Messenger of Allah is beautiful,”


(When Ashab-i Kiram (the companions of Muhammad) couldn’t find a solution about how to deal with the issue they’re facing, they performed r’ay and qiyas. This way, they dealt with the issue by associating it with the known rulings. Therefore, they uncovered the path of ijtihad. When the ijtihads of Ashab-i Kiram or other mujtahids become unanimous, there will be no doubt left. The term ‘ijma-i ummah’ – ‘consensus of the ummah’ was used for situations where the ijtihads become unanimous. One must become an expert âlim (Islamic scholar) to be able to perform ijtihad. Such âlims are called ‘mujtahid.’)


The following quote is the continuation of the aforementioned, “True r’ays will be uncovered after us. The judgments will be applied with those r’ays as long as Islam lives. Those r’ays and judgments are just like our r’ays and judgments. Whoever owns that r’ay is named Numan ibn Thabit from Kufa, and his identity is Abu Hanifa (meaning, Al-Imam Al-Azam). He is hardworking in the matters of knowledge and fiqh. He announces the judgments accurately. His din (religion) is correct. His opinions are sound.”


Now, let’s have a quick glance at the Islamic world which established its domination in the world. The legal system of the four ecoles (schools) of Islam are the most implemented legal system in the world. Foremost among them is the juristic understanding of Al-Imam Al-Azam, and the facts he uncovered in the matters of fiqh. Let’s briefly take a look at Islamic states that founded supreme states. Again, foremost amongst the four haqq (true) madhabs (school), Al-Imam Al-Azam’s juristic understanding is the most prominent.


Valuable and most revered friends,


In the muqaddimah (introduction) of the Sahih (hadith collection) of Imam al-Muslim; And an authentic sanad (proof) in Ibn Khuzaymah’s Sahih (hadith collection) narrates Aisha (radiy-Allâhu ’anh) saying: The Messenger of Allah (salla Allaahu ‘alayhi wa salaam) ordered us to commemorate people according to their gravity and their virtue.” You see, the afore quote is an authentic Hadith-i Sharif. Now, whomsoever be in the world the âlims of Islam are the foremost. But before them, the entire Ashab-i Gûzin (the chosen companions) comes. And their leader, the world’s leader Prophet Muhammad (salla Allaahu ‘alayhi wa salaam). And before them comes the Allah Almighty (c.c.), who sent him to the world.


(Dakika: 20:18)


Now, we must mention Mighty Allah (c.c.), may He be exalted, according to His glory. And the same goes for Prophet’s, the Tabi’un, the âlims, and every other person. We shall mention everyone in a way that suits their position, their gravity, and glory. As you see, we remember the âlims of Islam with rahmat (blessing). They had enlightened the world with their wisdom. We remember each and every one of our âlims while praising Al-Imam Al-Azam. Al-Imam Al-Azam’s father won the dua (prayer) of Ali (radiy-Allâhu ’anh). There’re narrations about him serving Ali.


So, venerable listeners,

Harati narrated on the authority of Muadh (radiy-Allâhu ’anh): “En zillinnase menazili menazile hum minel hâyri ve şerri,” – roughly translates as – “Meantion people in a way that suits their goodness and badness,” and “Mention people in a way that suits them and see that with your mind.” One should not exaggerate or dispraise someone. One must consider that person’s gravity, position, and glory before speaking about him. Some people are throwing rocks at (defaming) highly respected individuals because of their jealousy, mischief, and ignorance. Those rocks will one day split their own heads open. They’re ruining themselves, such a shame.


Give ear to Ali (radiy-Allâhu ’anh), that glorious man: “The person who mentions others in a way that suits their dignity and virtue has lifted a great burden off his nafs (self, ego),” or “…off his chest.” Behold, Ali is a mighty person. He is a great hero. He is a great caliph. He is a great leader of the world’s âlims. He is among the ones with glad tidings of paradise. He is among the Rashidun Caliphs (rightly guided caliphs). A valuable personality, Al-Khatib Al-Baghdadi, said the afore words in his book.


Valuable friends,


Ibn al-Jawzi mentioned narrations which did not match Abu Hanifa’s maturity and perfection in his book, Al-Muntazam. Immediately after those negative narrations, Al-Khatib Al-Baghdadi mentioned the Imam’s marvellous virtues and merits along with his maturity, by basing it on famous Sanads (proof of legitimacy). We can clearly see what the friendly and unfriendly people said. After climbing the summits of Ilm (knowledge), they’re understanding the glorious people they couldn’t understand once, and they start praying for them. They nurture great admiration for them. One must be cautious about these people too. These are the words of Kharijites, speaking about Ali (radiy-Allâhu ’anh).


As you know, the Kharijites like to think themselves as Muslims, yet they are only murderers who shed the blood of Muslims. They threw as much insult to Ali (radiy-Allâhu ’anh) as possible. Those Kharijites are considering themselves Muslims after uttering such insults to Ali. Moreover, when you take a quick glance at those who attack Abu Hanifa Al-Imam Al-Azam, you will see they’re either Kharijites or Ahlul Bid’ah (followers of deviant innovations) or heretics. Or else, they’re uneducated people and fanatics or jealous people and troublemakers. How many âlims can one count who can criticize Al-Imam Al-Azam in a debate about knowledge relying on true and authentic arguments and scholarly evidence? The differences in scholarly ijtihad’s are not criticisms. Theirs’s is scholarly competitions, which is ijtihad. That has no correlation with criticism. Mujtahids perform ijtihad by utilizing all their scholarly strength in different ways from each other. They search for the better and beauteous. They try to uncover the place of “that” judgment in Islam. And they do not do that to negatively criticize anyone. Their only aim is to find the rightest and search for Allah’s consent. That is a scholarly competition of the âlims in the field of Ilm (knowledge). No one except for mujtahids and âlims may enter that field and compete. “Whoever charges someone with unspoken words, and then spreads that allegation, Allah (c.c.) will imprison him in hell until he proves the allegations.” The abovementioned quote is from a report. There is also a similar report from our Prophet (salla Allaahu ‘alayhi wa salaam). Those who say ‘he said it’ to the words which Al-Imam Al-Azam has not spoken and say ‘he has it’ to the things that he lacks are disregarding the vast expanses of scholarly knowledge that was manifested by his hard work. Again, there’s a report that narrates our beloved Prophet saying: “If one spreads amongst the folk the things a Mu’min (Muslim person) lacks, Allah will place him in the heart of hellfire. Up until he renounces his words, yet that is not possible.”


So, friends,


The report is based in Al-Suyuti’s book Al-Jaami As-Sagheer; al-Tabarani reported it on the authority of Abu Darda. It is also mentioned in Al-Fath Al-kabr.


(Dakika: 29:56)

Now, as Allah Almighty (c.c.) commanded in Jonah Surah; we will firmly give a quick mention to that matter like we did in our previous lessons. Allah Almighty (c.c.), may He be exalted, commanded us and such gave glorious messages in the 62nd, 63rd and 64th ayat (versicle): “There will be no fear for the Allah’s Walis (allies), nor will they grieve. They are people who believe Allah and fear going against Him. There are good tidings in the worldly life and in the Hereafter life for them. No change is there in the promises of Allah. That is the supreme salvation and bliss.”


Valuable friends,


Abu Hanifa, Al-Imam Al-Azam and other mujtahid âlims had reached Allah’s rahmat (blessing), and they had attained the glad tidings in the glorious ayahs. Only stubborn, ignorant people can deny Abu Hanifa’s, or Al-Imam Al-Azam’s astounding maturity, behavior and virtues. Al-Imam Al-Azam is full of undeniable karamah (wonders). He was living in the summits of piety (taqwa). And with all his existence, he lived his life being the leader of the Islamic community, serving to Ilm (knowledge) and Islam. He is a revered personality, who passed his life serving Islam, Ilm (knowledge), and Irfan (wisdom). These Islamic âlims are the real Walis (protector or guardian) of Allah; they are the real awliya. They brought together the truth and the sharia. Because the sharia is the truth, and vice versa. All of these things are the layers inside Islam. Islam equals sharia (Islam is justice, governs with rules.) The Şâri issue is Allah’s laws and rules. He offers (commands) these laws and rules to his servants. Sharia equals truth, and the truth equals sharia, they’re identical. And when we say ‘din’ (religion) the term includes Islam, sharia, the truth, iman (faith), Ilm (knowledge), Irfan (wisdom); they are all included in Islam.


Valuable and revered friends,

The man is attempting to battle with Allah Ta’ala, despite knowing he is weak. What say Allah Ta’ala: “Whosoever shows enmity to a wali (friend) of Mine, then he has declared war against Me.” Our Beloved Prophet (salla Allaahu ‘alayhi wa salaam) uttered this qudsi (divine) Hadith-i Sharif which was reported by a community of sahabah consisting more than fifteen members. According to it, Allah Ta’ala commanded: “Whosoever treats my wali servants unjustly and betrays, torments or tyrannizes them, then he has declared war against Me. He accepted fighting a battle against me.” And this is the text of the Hadith-i Sharif: “Men ada li veliyen fekadı azemtuhu bil harbi.” Al-Suyuti reported this narration in his book, Al-Jaami As-Sagheer on the authority of Abu Huraira. The hadith has a continuation, too.


Most valuable and revered friends,


Again, this is commanded in another Hadith-i Qudsi: “I will be become infuriated like a lion to protect my wali servants. I will protect them Myself.” There, Allah is guarding His wali servants. He is saying “I will protect them myself.”


I’ve witnessed this: An imam was speaking to his Jamaat (assembly), and he was continuously defaming Al-Imam Al-Azam. Read on, and you will see what happened to him in the end. I’ve witnessed that myself. And that is not solely a bad thing to do about Al-Imam Al-Azam (radiy-Allâhu ’anh) either. No one can speak badly about the âlims of Islam, or even an ordinary believer or a Muslim too. Then why are people doing such things to a revered personality like Al-Imam Al-Azam? Because the root of the issue trace back to ignorance and fanaticism. They hadn’t seen the reality outside what they already knew, they couldn’t study it. They became stuck in a concrete sphere full of fanaticism. They had been stuck in that molding. They couldn’t escape that concrete mold, they were unable to break the shell of it. They couldn’t imagine other truths. They deny every other reality. Such fatal ignorance that a person can deny what is unknown. There are many truths in existence that they’re unaware of. Then can there be religion and faith left in them? Would not that be a shame? The man spoke some things. He read a little bit from one side, he has no idea of the other. Yet, he acts as if he had mastered it all. He read the book of ignorant fanatic and saw the author spitting fire to Al-Imam Al-Azam. He had accepted all the mistakes written in there as they are. This is just like having been infected with a virus of ignorance and mischief. We must pay attention to these.  While conveying information to you regarding Al-Fiqh Al-Akbar and Al-Imam Al-Azam, we’re trying with our powerlessness to reveal sensitivity about all âlims of Islam.


Al-Fiqh Al-Akbar is an aid, a guide, a saviour for the entire world’s believers in the matters of being faithful, protecting the faith, living with eternal faith and never falling into lack of faith. For that reason, we’ve made a decision to announce Al-Fiqh Al-Akbar to the world, of course, with Allah’s grace and kindness, and permission. We’re unable to act on our own. All power, strength, and ability belong to Allah Almighty. He grants us, and we endeavour to fulfill our duty with our helplessness, ignorance, and unawareness. There are no flaws in Islam. Flaws are only humankind.


(Dakika: 39:52)


Mankind is even helpless even while forming sentences. Mankind has inadequacies, flaws, and much more inferior traits. However, mankind has no idea of their own helplessness, but they’re attacking flawless people. What kind of ignorance, unawareness, and treachery is that? One must fully comprehend Mighty Islam to get away from those inferior qualities. He must benefit from Islamic âlims the best as he can. You see, that is the reason for our endeavor. To make use of their wisdom, and make others benefit. Our goal is to gain salvation and contribute to the salvation of others; being on the correct path, and helping others to find the proper way. We must serve the greater good of mankind. Our Beloved Prophet said: “The best people are those who serve to the greater good of mankind.” Mankind may only gain salvation via Islam. And that endeavor starts with Iman (faith)  and Ilm.  There can be no iman (faith)  without Ilm, and vice versa. You must get to work starting with recognizing Allah as He introduced Himself in Al-Qur´an Al-Karim; you must also recognize Him via sunnah and Muhammad (salla Allaahu ‘alayhi wa salaam). Our âlims are owners of immensely vast knowledge; do benefit from them. Move to their light side and be enlightened. They are the stars giving light to the suns, they enlighten the world with their wisdom.



Imam Ahmad ibn Hanbal reported this narration on the authority of Ibn Munabbih, according to which Allah Ta’ala commanded addressing Moses Alaihis-salâm: “O, Moses Alaihis-salâm! Whoever betrays my wali servants, that means he had commenced war with me. Therefore, he prepared his own destruction. I rapidly run to help of My walis.” Allah Almighty (c.c.) had already embraced everything without needing any means. The expression ‘run’ is used for the people to better understanding the meaning. Allah is a formless entity. He is beyond the concepts of time and space. “Does the one who declares war on me assume he will win? I do undertake the protection of my wali and awliya servants in the world and the hereafter, I do not leave that to no one.” As you see, Allah Almighty protects his awliya and âlim (Islamic scholar) servants Himself. He does not leave it to anyone else. So, Al-Imam Al-Azam dedicated his life to knowledge, and by reaching martyrdom, he made it to the summit.


Hafiz Ibn al-Kasim Ibn Asakir wrote his book Tepyîn-i Kizbi’l Müfterî for the things people said about Imam Abu al-Hasan Al-Ash’ari, which states: “The flesh of âlims is poison. He who breathes gets sick, he who tastes dies.” In the same book, âlims composed similar articles about the maturity and virtues of the Tabi’un, which followed Sahaba-i Kirâm, and also about Abu Hanifa, Al-Shafi’i and Imam-i Malik. Now, what does the afore quote mean? Do you know what, ‘The flesh of âlims is poisonous. He who breathes gets sick, he who tastes dies,’ means? It means, ‘Whoever does harm to an will get what’s coming to him.’ The âlims wrote many books about Abu Hanifa. Notice the emphasis on ‘âlims,’ there’re many! Numerous âlims wrote numerous books about Al-Imam Al-Azam. We’re conveying discovery notes from those books. Our primary sourcebook is Al-Fiqh Al-Akbar. As Ibn al-Jawzi narrated on the authority of Sufyan ibn `Uyaynah: “(Allah’s) rahmat rains upon the places where saleh (pious) people are commemorated.” Look, who comes foremost among our most saleh (pious)? Âlims, our great âlims.


So, dearest friends,


Can you see what’s going on? Today, mankind is split into two. One half tries to grasp at enlightenments via knowledge and âlims while the others are following their nafs (self, ego) and heva (eagerness) and concerning themselves with what’s contrary to maturity and good-manners, at the cost of falling into pits of lust.


So, valuable friends,


In the meantime, our âlims‘ endeavor was knowledge. They left a legacy of the most significant scholarly treasure to the world. The world keeps spending their heritage. Our grand âlims well preserved the religion and scholarly evidence which was introduced by Prophet Muhammad (salla Allaahu ‘alayhi wa salaam) and his companions, in other words, the Islam we live, the Islam we know, the scientific Islam. They safeguarded the evidence and documents onwards to this day and brought an immense scholarly legacy. Say prayers for their souls.




It is narrated that, Al-Imam Al-Azam’s ancestry and dynasty migrated to Baghdad (Kufa) from Kabul; but not the known ‘Kabul,’ this is another one Kabul near India. His father’s name is Thabit. His own first name is Numan; Numan ibn Thabit (Numan, son of Thabit). His title is Abu Hanifa. – Editor’s note: Abu Hanifa in this context means ‘believer,’ ‘he who embraces Islam’ and ‘father, or imam of Muslims.’ – Again, he was remembered and famed as Al-Imam Al-Azam, which meant ‘The Great Imam.’


Most venerable and revered friends,


For more than thirteen centuries, we, the world, and the majority of Muslims have embraced the understanding of Islam that Abu Hanifa manifested based on scholarly evidence. And this understanding of Islam was confirmed by the consensus of almost the entire world. Today, the other âlims who do not follow Abu Hanifa’s, or Al-Imam Al-Azam’s ecole (school) have also appreciated him. Because every haqq (true) ecole (school) lives Islam with scholarly evidence. There can be differences in ijtihad, but they are nothing but blessings (rahmat).


(Dakika: 50:00)


Yes, Imam al-Azam was born in the eightieth year of Hijra; his birthplace is Kufa. For everyone to understand it better, we can call it today’s Baghdad. Hence, the word “Kufa” semantically means “a mound or ridge of sand.” It is the name of the city, founded in the period of Umar (radiy-Allâhu ’anh) by Abi Waqqas. It was founded by order of the caliphate, around the seventeenth and eighteenth years of the hijra. The city was originally established for military purposes. The land it was built on is in Southern Iraq, to on The Euphrates river’s left bank which is to the south of Babylon Remains. According to information given by a book which was written in the year 1339 or 1340 (Hijri: 740): only four of walls of the mosque, in which Ali (radiy-Allâhu ’anh) was martyred, stand as ruins. That information is written in ‘Kufa article’ of The Encyclopaedia of Islam. Whence, we can understand that, in that period, Abd al-Malik ibn Marwan, who was one of the Umayyad caliphs, was the head of the state. Meaning, during the period in which Imam al-Azam was born, Abd al-Malik ibn Marwan from the Umayyad Caliphs was present. Abd al-Malik ibn Marwan’s year of death is the year 705 (Hijri 86). He had acceded to the throne as the fifth of the Umayyad Caliphs in the year Hijri 65. So, his reign started in the year Hijri 65, and he died in the year Hijri 86. Al-Imam Al-Azam’s birth was at those periods, in other words, he was born in the year Hijri 80, which is in that Umayyad caliph’s reign.


After conveying Al-Imam Al-Azam’s name and birthplace to you, we’re continuing the lesson with his identification as Abu Hanifa. The word ‘Hanifa’ is the feminine version of the word ‘Hanif.’ It is used for ‘Muslim and who does ibadat (worship).’ So, the word ‘Hanif’ is used for Muslims, and it is used for he who does worship to his Rabb (Master), or in other words, Allah (c.c.). One of Abraham Alaihis-salâm’s titles is also ‘Hanif.’ It is also a title of the Islam religion (din). In other words, that word carries the meaning ‘he who has faith in the unity of Allah (c.c.), he who stays away from shirk,’ and ‘being strictly bound with Tawhid Iman (the faith of the unity of Allah).’ The word ‘Hanif,’ is also used for some type of ‘divit’ (dip pen). The Imam wouldn’t leave that ‚divit‘ (dip pen) for one second, he would use it for writing. Besides, the word ‘Hanif’ has also a meaning which represents ‘Ilm’ (knowledge). Al-Imam Al-Azam was always busy with knowledge (Ilm), and he would never leave his divit. Al-Imam Al-Azam gained fame with that identity, for the reason above. Even though some people said, “That identity was given to the Imam because he had a daughter named Hanifa,” that saying is not true, because the Imam had no other offspring other than his son Hammad or it is unknown. In other words, there’re no records about the existence of a daughter named Hanifa.


So dear friends,


There’re reports of narrations such as, “after me, only certain someone may carry ‘Abu Hanifa’ identity,” but we must first conduct research regarding the authenticity of that. Now, about Al-Imam Al-Azam’s figure and appearance, he was a great imam, just like the name suggested. – Al-Imam Al-Azam means ‘The Great Imam.’ – Behold, Al-Imam Al-Azam’s head student Abu Yusuf described him as: “The Imam was of medium height, he was nearly tall, and had a smiling face. He would show only enough of the evidence he brought to prove his point, and he would explain clearly. His speech was well-organized and clear. He would speak well.” The Imam’s son Hammad described his father as, “My father was of tall height, slightly dark-skinned, had a smiley face and he was imposing-looking. He would never utter empty words. He would only speak when he had to answer a question.” He is the Ummah of Muhammad (salla Allaahu ‘alayhi wa salaam). He is an âlim (scholar) ummah (person). – The term ‘ummah’ may refer to a single person or a community. – As was our Beloved Prophet (salla Allaahu ‘alayhi wa salaam). Abu Yusuf said, “middle height,” Abu Hanifa’s son Hammad said, “tall height,” but there’s no difference in their sayings because some middle-height men may look tallish. Therefore, there’s no conflict. Abdullah ibn Mubarak said while describing the Imam, “His face was beautiful, also was his clothes.” Imam al-Azam(radiy-Allâhu ’anh) was a neatly and genuine venerable person who would wear decent clothing. He was the pioneering âlim (Islamic scholar) of the realm (radiy-Allâhu ’anh).


Moreover, the companions of Muhammad (Ashab-i Kirâm) who met Imam al-Azam. Some people are objecting this issue too. Al-Imam Al-Azam was born in the eightieth years of the hijra; thus he had, of course, met with some of the companions. Abu Hanifa had seen Anas ibn Malik who was one of the Ashab-i Kiram when he was a young boy. According to a narration he had said: “I’ve seen Anas. He used to die his beard red.” Anas ibn Malik was one of the Ashab, in other words, he was one of the close friends of our Prophet. He was among the ones who sat right beside him. Notice, Al-Imam Al-Azam could meet someone like him. He was granted this opportunity. Even though he was still young, Abu Hanifa reported three hadiths on the authority of Anas ibn Malik. Again, Shaykh al-Islam Ibn Hajar used to say these while issuing legal opinions (fatwa): The Imam lived in Kufa and in the same period with a group of companions who were still alive after the year Hijri 80 and lived in Kufa, in this connection the Imam belonged to the Tabi’un period.”


(Dakika: 1:00:15)


Besides, peers of Abu Hanifa: in Damascus, Al-Awza’i, in Basra, Hammads, in Kufa, Sufyan al-Thawri, in Medina, Imam-i Malik and Leys bin Sa’d in Egypt are not counted amongst the Tabi’un.


Dearest friends,


Shaykh al-Islām Ibn Hajar said Al-Imam Al-Azam was amongst the Tabi’un in the fatwas (legal opinions) he issued. In other words, he’s saying Al-Imam Al-Azam met the sahabah. Now, as it can be understood from here too, we can deduce the above information about Al-Imam Al-Azam by looking at the 100th Ayah (versicle) of the At-Tawbah Surah, which says: “And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct – Allah is pleased with them, and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.” According to which, Al-Imam Al-Azam is amongst the followers of the companions, the ayah (versicle) references the ones amongst the Tabi’un too. The authors who did literary works about the life of Imam al-Azam stated in their books that Abu Hanifa listened to numerous hadiths from many companions aside from Ibn Anas (radiy-Allâhu ’anh). Authors said that, meaning our grand âlims. The companions which, reportedly, Abu Hanifa met or narrated hadiths on the authority of are: Amr ibn Hureys and Abdullah ibn Unais. “I’ve heard our Prophet (salla Allaahu ‘alayhi wa salaam) saying, “Your love of something might render you blind and deaf.” The afore narration was reported on the authority of the aforementioned people. Among those companions, there also is, Abdullah Bin Haris ez-Zubayd, Jabir ibn Abdullah and Abdullah bin Abu Evfâ. Again, there’s this report on Al-Fath Al-kabr: “Whosoever builds a masjid (small mosque) in the size of a sandgrouse bird’s nest, then Allah will build for him a house for him in Paradise.” Now, there are narrations and signs from The Ashab, indicating Al-Imam Al-Azam too reported some hadiths. Those words were uttered by our grand âlims and authors.


Again, there’s a report from Vasile ibn el-Eska’ (radiy-Allâhu ’anh): “The Imam narrated two hadiths on the authority of that sahabi too.” Now, these are the mentioned Hadith-i Sharifs, the first one is, “Never rejoice over what happened to your brother. Allah may rescue him, but he may punish you with the same disaster,” and the other one is, “Leave the things that bring you doubt. Take the one your heart desires,” the afore quotes were the meanings of the Hadith-i Sharifs. The afore hadiths were also reported by Imam Al-Tirmidhi and Al-Tabarani. Ma’kıl Ibn Yesar (radiy-Allâhu ’anh).The afore narrations were also mentioned by the sahabah Al-Imam Al-Azam met with. As amongst them, there’s, Ebu’t-Tufeyl Amir ibn Vasile and Aişe bint Acre, there’s also Sehl ibn Sa’d and Said bin Halladun bin Süveyd too. The latter died in the year Hijri 91. At that time Al-Imam Al-Azam was eleven years old. And according to what people said, Said ibn Yezibnü Said (radiy-Allâhu ’anh) died in the year Hijri 91. In that time Al-Imam Al-Azam would be at fourteen years of age, but that is known better by the authors who study the sources of these reports. And, there’s Abdullah ibn Busr and Mahmut ibn er-Rebî. Look, the former died in the year Hijri 96 and the latter in 99. On that period Al-Imam Al-Azam was approximately at twenty years of age. It is evident that he met with the mentioned sahabah. There’re also reports about Abdullah ibn Ja’far, they say he died in the year Hijri 80, near Homs Region, but we might need better research for verification of the dates.


So, valuable friends,


There are these, and similar reports like the above ones. And it is evident Al-Imam Al-Azam was amongst the Tabi’un. Al-Qur´an Al-Karim praised him, and there were authentic hadiths with Muhammad (salla Allaahu ‘alayhi wa salaam) miraculously heralded his coming; Al-Imam Al-Azam is one of the world’s greatest âlims. We’ve already conveyed you Hadith-i Sharifs about Imam-i Malik and Imam al-Shafi’i at the beginning of our previous lesson. Now, let’s turn our attention towards the hodjas (religious teachers) of Al-Imam Al-Azam. Al-Imam Al-Azam had devoted his life to Ilm (knowledge). Now, if we consider briefly that he met the sahabah and lived in the Tabi’un period, and he was taught by real Tabi’un âlims, we can clearly see that Al-Imam Al-Azam obtained his knowledge from reliable sources with sound evidence. Abu Hafs al-Kabir counted four thousand of the hodjas (religious teachers) who Abu Hanifa received lessons from. Beware! Now, Abu Hafs al-Kabir, saying about Al-Imam Al-Azam that he took lessons from four thousand hodjas (religious teachers), âlims. And among them is there one hodja (religious teacher) that Al-Imam Al-Azam never left alone. Who is that? He was Hammâd ibn Abi Sulayman. There, the reason he named his son Hammâd. Friends, do you know who Abu Hafs al-Kabir is? Abu Hafs al-Kabir is from Bukhara. He had lessons from Imam-i Muhammad. In other words, Abu Hafs al-Kabir is a venerable personality, and he had taken lessons from Imam-i Muhammad who is the second âlim (Islamic scholar) of the realm after Al-Imam Al-Azam.


(Dakika: 1:10:03)


Abu Hafs al-Kabir is from Bukhara. The âlims who lived in the same period with the owner of a Sahih (hadith collection) like Imam al-Bukhari have many Ashab (friends, relatives, etc.) in Bukhara. You may encounter the Ashab mentioned above when you read the sourcebook, Tâcü’t-Terâcim-il Hanefîyye. Friends, the Imam had taken lessons from those four thousand grand âlims. And these, are only the ones from the Tabi’un. Counting the number of others out of the Tabi’un is impossible. Why had Al-Imam Al-Azam met with so many âlims? Al-Imam Al-Azam is a scholar of Qur’an. But as much as he is an explorer of Qur’an, he is at the same time a muhaddith. He had also met with all muhaddiths of his time and acquired the fundamentals from authentic Hadith-i Sharifs. He is the head mujtahid and the head muhaddith. – Editor’s note: A mujtahid is a person qualified to make legal decisions, he can also issue fatwa (legal opinion. A muhaddith is an expert scholar in hadith, they profoundly know and transmit hadiths. – There’re countless muhaddiths and fiqh (Islamic jurisprudence) scholars amongst his students. Al-Daraqutni reported that some people were counting Al-Layth ibn Sa’d and Imam-i Malik ibn Anas among Abu Hanifa’s sheiks (religious teachers). There’s also a jamaat (community) of next-generation âlims, in which there’s a man named Aynî who holds the same opinion. They even say they had seen hadiths reported on the authority of Imam-i Malik in Al-Imam Al-Azam’s hadith book. There’re also people saying Imam-i Malik was Al-Imam Al-Azam’s student. Each and every one of such reports is wonderful, and they are all correct because âlims undoubtedly benefit from one another.


So, valuable friends,


You must have knowledge about the scholarly career of the âlims you follow. The number of students who took lessons of hadith and fiqh (Islamic jurisprudence) from Abu Hanifa is not apparent. But many grand mujtahid âlims were grown in his ecole (school). Foremost’s amongst them are as you all know, Imam-i Abu Yusuf, Imam-i Muhammad al-Shaybani, Hasan ibn Ziyad, Ja’far ibn al-Awam, Abu Muti al-Balkhi, Abu Hanifa’s son Hammâd, Harice bin Mus’ab, Dawud al-Zahiri, Abdullah ibn Mubarak, Abdurrezzak ibn Hemmam, Abdulkerim Al-Cürcani, Kasim bin Maân, Mekki bin İbrahim, al-Balkhi, Nadr bin Muhammed al-Mervezi, Ebu-l Isme, Nuh ibn Meryem, Veki bin Cerrâh. And there’re numerous âlims like Ibn Harun and others. These âlims are the grand pioneering âlims of the world who grew in Al-Imam Al-Azam’s ecole (school). There’re reports about Al-Imam Al-Azam stating he had over forty thousand students, and the number may differ in different narrations. And many of them are mujtahids too. Some people are counting only eight hundred of them along with the people saying the number is forty thousand. And since devoted his entire life to Ilm (knowledge), he had numerous invaluable students.


Allah Ta’ala filled Al-Imam Al-Azam’s inner world with love of knowledge. And Allah Ta’ala made him tied to knowledge via various means. Thenceforth, Al-Imam Al-Azam shone like a splendorous star of knowledge, and he continues to. Foremost among the first people who encouraged him is Imam-i Shafi’i. Imam-i Shafi’i is also an invaluable âlim. Eventually, Allah Almighty made Al-Imam Al-Azam drink from the infinite sea of knowledge. He blessed him with Ilm (knowledge) and wisdom.


Al-Imam Al-Azam dealt with his period’s unbelievers and materialists of his time. And after profoundly obtaining Kalam Ilm (the science of discourse which was established to defend the tenets of Islamic faith against doubters and detractors.) he devoted himself to the science of fiqh (Islamic Jurisprudence). The purpose he devoted himself to fiqh (Islamic jurisprudence) is that fiqh (Islamic jurisprudence) is the entirety of all sciences. Islamic jurisprudence (fiqh) is manifested via the essences of all science. A person who can’t obtain all sciences and evidence can’t become a faqih (expert in fiqh).


Therefore, Imam al-Azam devoted himself to the science of fiqh (Islamic jurisprudence) and became one of the greatest faqihs, jurists, and explorers of the world.


So, valuable friends,


The Imam was fully engaged in science in Ramadan-i Sharif, but even then, he used to read the Al-Qur´an Al-Karim sixty times. In the month of Ramadan-i Sharif. There were times he read the entire Al-Qur´an Al-Karim in a sole rakat (unit) of namâz (prayer). Notice the emphasis on ‘a sole rakat’! Abu Yusuf, his head student said: “I haven’t seen a more scholarly (âlim) person than Abu Hanifa in the matter of Hadith Tafsir (interpretation).”


Beware, the poor fellows who say ‘Al-Imam Al-Azam did not know hadith’ are fanatics, envious and mischief-makers. Imam-i Abu Yusuf is a pioneering alim of the world. Imam-i Abu Yusuf is the second greatest mujtahid in the world after Al-Imam Al-Azam. Imam-i Abu Yusuf said: “I haven’t seen a more scholarly (âlim) person than Abu Hanifa in the matter of Hadith Tafsir (interpretation).” He is a profound scholar (âlim) in Qur’an and Hadith-i Sharif. He has all the evidence, the âlims of the Tabi’un are there. He had met the companions. He was blessed with scholarly proofs by Allah. What will you gain by defaming an âlim (Islamic scholar) like him? O, the community of ignorant and uneducated people, what will you achieve? The Kharijites of that period battled Ali (radiy-Allâhu ’anh), and they were slain by the Sword of Allah. They uttered unspeakable insults to Ali (radiy-Allâhu ’anh). They made every effort to kill Ali (radiy-Allâhu ’anh). They caused his martyrdom. From that day onwards there have always been Kharijites. May Almighty Allah protect the entire Ummah of Muhammad from their malignity, evilest deeds and seditions. What are you trying to achieve by attacking Al-Imam Al-Azam? Where’re you getting at attacking the Four Schools of Islam? What will you gain by promoting madhab-lessness? You’ll fall into the hands of Masons. You will shatter the Unity of Islam and continue being the slaves of the imperialistic powers, and what! Do not do that. Do not dig your own graves.


(Dakika: 1:20:00)


Take joint action with scholarly evidence, Islamic brotherhood, and Islamic unity. Side with the unity of Islam, the fellowship of Islam and the peace and prosperity of the world, and show your true colors. Islam is the justice, peace, and well-being of the world. Social state and justice, universal love and mercy is the heart of Islam. The truth is out there with scholarly evidence. Quit acting ignorantly. Al-Imam Al-Azam started issuing fatwas (legal opinion) and giving lessons when he was young. However, he had a teacher named Hammâd ibn Abi Sulayman, and he never left his side until he passed away. And following his death, the duty was fully appointed to him. Abu Hanifa said upon taking his teacher’s place: “I’ve accepted the duty because I didn’t want Ilm (knowledge) to die.” Whichsoever heart lacks Ilm (knowledge) also lacks wisdom too. Those unenlightened souls are like the dead. If the world has any sense, they must go after science. Islam’s scholarly proofs must be enthroned. They shall appoint Allah’s Ilm (knowledge) and glorious Qur’an to the heads of universities. They shall graduate all humanity, professors, and philosophers from those universities. They should read the book of Allah’s Ilm (knowledge).


Invaluable friends,


They sent a man to Muhammad Ibn Sirin to have the dream interpreted. Let’s see what Al-Imam Al-Azam saw in his vision. We will be humbly trying to transfer his dream to you. In his vision, Imam al-Azam opening Prophet Muhammad’s tomb, extracting all his bones and piling them up on Muhammad’s chest. In a different narration, he was splicing them. The dream had deeply affected Al-Imam Al-Azam, and he got sick. He described that dream to his visitors. They had the dream interpreted by sending someone to Ibn Sirin. Ibn Sirin is a far-famed grand âlim (Islamic scholar) in dream interpretation. The grand âlim (Islamic scholar) and dream analyst said for the person who saw that dream: “The person who had that dream will surpass everyone in the Tafsir (interpretation) of Sunnah-i Rasulullah (Muhammad’s Sunnah). There are many mind-blowing instances with him.” Al-Imam Al-Azam, just like the interpretation of the dream suggested she became the most celebrated star among the âlims of the world. And he surpassed everyone in terms of discovery and tafsir (interpretation) of the sunnah of the messenger of Allah. That was already expressed in the dream. And the splendorous truth spread its lights when it was uncovered by the documents of the last thirteen centuries.


In another narration, some ashab (friends or relatives) of the Imam visited him and saw him feeling unwell. They asked him the reason because they hadn’t seen their teacher like that before. And the imam told his dream to them. His ashab (friends or relatives) said, “A student of Ibn Sirin resides near us. Let us invite him to you.” The Imam replied, “No, I go to him.” He went and described his dream, upon which Ibn Sirin said: “If you’re speaking the truth, you will attain an unattainable rank in terms of revealing the sunnah of Muhammad.” Al-Imam Al-Azam listened to these quotes from Ibn Sirin himself. Ibn Sirin: “You will study scholarly studies (akaid, fiqh, hadith, etc.) in depth.” There, Al-Imam Al-Azam became the man he was; Thirteen centuries of evidential documents and the interpretation of his dream is obvious. And it is not possible for him to lie. A lie couldn’t be maintained through thirteen centuries. His knowledge enlightened the world throughout the last thirteen centuries. Al-Imam Al-Azam continues to be the shining star of the wisdom of the world. His light never declined and it never will. With Allah’s bestowing and favor.


Behold, valuable friends,


Now, the foundations of Al-Imam Al-Azam’s ecole (school). I will not describe Al-Imam Al-Azam’s personality. He would obtain whatsoever knowledge was in Al-Qur´an Al-Karim. He studied it entirely. If he couldn’t find it in Al-Qur´an Al-Karim he would search the sunnah; in other words, he would look in the Hadith-i Sharifs (Prophet Muhammad’s sayings). If he could find what he had been looking for in the sunnah, he would obtain it. If he couldn’t find it in sunnah to, then he would research the words of the Ashab-i Kirâm (the chosen sahabah). He wouldn’t pick randomly, he would research first. He had strict academical research methods. If Sahabah-i Kiram (the chosen sahabah) had no words for what he is inquiring he would not consult to the word of the Tabi’un. He would utilize ijtihad like the Tabi’un. Beware, he would only utilize ijtihad when he couldn’t find answers in Al-Qur´an Al-Karim, Sunnah, or Ashab-i Gûzin’s words. Otherwise, as long as there’re answers in Al-Qur´an Al-Karim, he wouldn’t search the sunnah, the words of the sahabah or perform ijtihad. Because, where nass (primary evidence) is present there’s no room for ijtihad (opinion). Abdullah ibn Mubarak narrated the following from the Imam, according to which he said: “If a Hadith-i Sharif of Prophet Muhammad comes, we’ll accept it with great pleasure. If something comes from the sahabah, we’ll accept the ones comply with Al-Qur´an Al-Karim and the sunnah. If something comes from the Tabi’un, then we’re also there.” Some people say “they’re unanimously issuing fatwas,” I defy the very idea. I had never issued a fatwa without a book. No one can speak unanimously about Allah’s book, Prophet’s sunnah, and the matters the companions agreed upon with Ijma (consensus). If there’re controversies among the words of the companions, we will choose the one closer to the book and the sunnah. In the event of opposition, we would make an election. Ijtihad with r’ay (unanimity) is only for the people who know these disputes in depth.” You see? Unanimous ijtihad is just for the people who know these disputes in depth. Those who utilize qiyas (deductive analogy) follow that path.


So, valuable friends,


Abdullah ibn Mubarak narrated the narrations above belonged to Al-Imam Al-Azam. And the following narratives belong to Al-Hatib al-Bagdadi. Yes, Imam-i Muzani said, “I’ve heard Imam-i Shafi’i saying, ‘in the field of qiyas, people are like the iyâl of Abu Hanifa,” “they’re in need of him.” So, Imam-i Shafi’i said: “People are in need of Al-Imam Al-Azam in qiyas.” In other words, he’s saying people are like Abu Hanifa’s family, iyâl, students, and children. The unenlightened will benefit from the wise. An educated person is the teacher of the uneducated. Imam-i Shafi’i said Al-Imam Al-Azam was the hodja (religious teacher) of the world in the matter of qiyas. Again, Al-Imam Al-Azam used to say: “That is our opinion. We can’t force anyone to accept it. We can’t say ‘you have to accept that’ to anyone. Whoever has a better opinion should bring it forward, we will accept it.” The afore quote was the words of Al-Imam Al-Azam. In other words, he said ‘if there’s superior qiyas than mine, we will accept it if you bring it.” The entire ashab (friends, relatives) of Abu Hanifa used to say the following quote unanimously: “According to the Hanafi School, a weak hadith is always superior to qiyas.” In other words, Ibn Hazm said the narration above against the people who say ‘Al-Imam Al-Azam left the hadith studies.’ Ibn Hazm, Abu Muhammad Ali ibn Hazm, is an âlim (Islamic scholar) from Al-Andalus and he’s amongst the âlims of the Zahiri School.


Our beloved friends,


We also see here that Al-Imam Al-Azam was strictly committed to the Hadith-i Sharifs. Look, one day, the imam was performing qiyas. A person heard the imam and shouted from where he sat: “Enough with your qiyas! It was the Iblis (Satan) who performed the first qiyas.” Some people spoke without thinking back then, just like there are now. Abu Hanifa turned to the direction the sound came from and said: “Your speech was uncalled-for. The Iblis rejected Allah’s command with the qiyas he performed. As Allah Ta’ala conveyed to us in his book, he became a Kafir (disbeliever, heretic) with his qiyas. But our qiyas is for following Allah’s command. In Islam, qiyas cannot be performed to reject. It can be performed to follow Allah’s command. That the Iblis did was for the contrary. The qiyas in Islam is not for opposing Him. Out qiyas is for embracing Allah’s book, The Messenger’s sunnah and the authentic words of the sahabah and the Tabi’un. How dare you compare us with the Iblis, Allah’s wrath is on him. The man replied: “I’ve made a mistake. I am repenting from it. Allah blessed your heart with divine light. May he also bless me.” The unenlightened were attacking Al-Imam Al-Azam as you saw, then they were trying to repent after regretting. My fellow brother, think for a second! The unenlightened are attacking Al-Imam Al-Azam. The unenlightened. Those who lack Ilm (knowledge) and Irfan (wisdom)! Are they only attacking Al-Imam Al-Azam! No, the same goes for those who attack Ahlul Sunnah âlims (the followers of the sunnah) too. Anyway, in our next lesson, we will firmly mention the qualities of Al-Imam Al-Azam that distinguished him from the other imams.


Anyway, we will now speak of the qualities of Imam al-Azam that distinguish him from other Imams.


(Dakika: 1:35:35)


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