Unbenannt-1

Turkish English Fikhi Ekber Lesson 20

Al-Fiqh Al-Akbar – Lesson 20

 

Eûzubillahimineşşeytânîrracîm, Bismillahirrahmanirrahim Bismillâhizişân azimüz sultan şedidil bûrhân gâviyyil erkân Mâşâallahûkân Eûzubillahimin külli şeytani sümmecân Bismillahirrahmanirrahim, Elhamdulillahi Rabb’il âlemin. Vessâletü vessalâmû âlâ Rasulûna Muhammedin ve âlâ âlihi ve eshabihî ecmaîn.

 

Valuable friends, and dearest listeners, our discovery notes about Al-Fiqh Al-Akbar continues. Al-Fiqh Al-Akbar, as you know, is the work of Al-Imam Al-Azam. In which he explained the basics (amantu) of Mighty Islam along with scholarly proofs and he explained this with his scholarly knowledge by basing it all on Al-Qur’an Al-Karim, the sunnah, and the ijma (consensus). We appreciate Al-Fiqh Al-Akbar and we find it suitable to the soul of the Glorious Qur’an and the essence of Mighty Islam in every aspect. That is why Al-Fiqh Al-Akbar manifests the fundamentals of the world and the humanity by his knowledge. Therefore, we believe that by conveying discovery notes of this book to the humanity we are giving the best service to the Nation of Muhammad in order to please Allah. This is because there cannot be correct imān (faith) without correct science and correct knowledge. Those who manipulated the Torah, and misunderstood the Bible have no chance of manipulating Al-Qur’an Al-Karim. Al-Qur’an Al-Karim will not ever be disrupted but we can see that those who do not understand it correctly are left out of the creed of Ahl al-Sunnah. The grand ālims of the Nation of Muhammad have came to this day as being a consensus of nation by understanding Islam just like Prophet Muhammad understood and conveyed it. You see, by relying on these scholarly proofs, we endeavour to convey discovery notes of the basics of Islam. May Almighty Lord admit us amid the servants whose imān (faith) are absolute and lasting, whose deeds are all good, who work for the good of humanity with sincerity for Allah. “The people do not become blasphemers by committing major sins.” That is what Al-Imam Al-Azam said, which is the truth. There is no person having no sin. Had we called every sinner “blasphemer” then there would not be a single believer left in the world. Look, let’s see what Al-Imam Al-Azam says. That scholar of the world, the greatest jurist of the world, a scholar of law. He is Al-Imam Al-Azam and he is an ālim (scholar) of Islam, who is amongst the greatest discoverer of the world. He is one of the greatest philosophers of the world who discovered the entire Al-Qur’an Al-Karim, who perfectly took his inspiration from the Tabi’un and the companions. The ālims (scholars) of Islam are similar to a sun that is over the sun which sines upon the souls and lightens the world. They are the light which enlightens the souls who are born upon souls. They are light of knowledge. They are the venerable individuals who enlighten the humanity. Let’s see what Al-Imam Al-Azam says, “We do not declare any Muslim a blasphemer for a sin, however grave, unless he considers the sin permissible.” In other words, he says that we do not call him a blasphemer.

 

(Dakika: 5:02)

 

We do not take from them the imān (faith). They are sinners who are still believers, they are still Muslims. He says that for any Muslim. To commit a sin does not make the believer a blasphemer unless he considers that sin permissible. However, if he considers what is a definite sin permissible, then he is a blasphemer. Let’s understand the remarks correctly. Al-Imam Al-Azam says that however grave his sin may be, we do not declare him disbeliever unless he considers the sin permissible. On the other hand, the Kharijites call them “blasphemers”. You see that the Kharijites stayed out of Ahl al-Sunna. They also tried to associate the the most valuable individuals amongst the companions with this vile attribute. As for the Mu’tazila, they believe that those who commit major sins are expleed from imān (faith) but will not be considered blashphemers either. You see that the Mu’tazila also failed in discovering the truth. Therefore, they think of a position amid blasphemy and imān (faith). They are stuck in such an opinion. They say, “Those who commit major sins are neither believers nor blasphemers.” Friends, they say this too. They also believe that a beleiver will stay in the Hell for eternity. Their views do not suit Ahl al-Suna and are not true either. Friends, unless someone calls a sin permissible, and unless he denies or refuses the absolute divine orders we cannot call him a blasphemer. If his heart affirms and his tongue testifies the values of Islam which are obligatory to believe, and if by the he has sins, we cannot call that person a blasphemer. “The sinner is also a true believer,” says Al-Imam Al-Azam. That is what he said. “The sinner is also a true believer.” We call a person who committed a major sin a true believer. The person can be a fasiq (venial sinner) believer without being a disbeliever. So, a person can be a major sinner without being a disbeliever and he is a fasiq (venial sinner) believer.That is possible and permissible for the people. This is because there is no person lacking sin. There cannot be a person lacking sin except for the prophets who are under protection of Allah. Those sins may be major or minor. Imān (faith) consists of affirming by hearts and testifying by tongue. When a person possesses that real affirmation and he testifies by his tongue then you cannot call him a disbeleiver for he is a sinner with minor or major sins. Those sinners are fasiq (venial sinner) believers, and fasiq (venial sinner) Muslims. They are still believers, still Muslims who are fasiq (venial sinner) people. That is for they are sinners. However, you can’t call them blasphemers. On the other hand, the Kharijites and the Mu’tazila think that deeds and actions are a part of imān (faith), or half of it.

 

(Dakika: 9:59)

 

In the creed of Ahl al-Sunna doing good actions/deeds is obligatory. That is due to maturity of imān (faith). However, the actions/deeds are not parts or the whole of imān (faith). Imān (faith) is affirmation of the heart, and testification of the tongue. However, the deeds we do are the orders which Allah said, “do them”. There are people who do all of these orders by affirming without denying. There are also people who do not do them due to their laziness and unawareness. Those who do not do them are rebellious sinners but not blasphemers.

 

Wasil ibn Ata was one of the disciples of Hasan al-Basri. He accepts in this matter that the person who committed major sin is neither a believer nor a blasphemer. His name is Ata and is a disciple of Hasan al-Basri. His full name is Wasil ibn Ata. That person acnkwoedges the opinion that the one who committed a major sin is neither a believer nor a disbeliever which opposes the opinions of Hasan al-Basri. Hasan al-Basri said about this, “Wasil got seperated from us.” Friends, for that reason the ones who followed the opinions of Wasil ibn Ata are given the name “the Mu’tazila.” In other words, it means the ones who got seperated from Ahl al-Sunna. They said it is an obligation of Allah Ta’ala to grant thawāb (reward), and to punish the insubordinate. They also exiled Allah Ta’ala from His attributes. Thereafter they named themselves “People of Tawhid”. Thereafter they would advance in the science of kalam and stick to the skirts of the philosophers. They were heavily influenced by the opinions of the philosophers regarding many issues about faith. The was Al-Qur’an Al-Karim in place. There was the primary source but once they go out of the primary source which are the Qur’an and sunnah you see that they got seperated from Ahl al-Sunna and go out of divine sources. Abū al-Hasan Al-Ashʿarī continued until he asked a question to his teacher, Abu Ali al-Jubba’i. Al-Ashʿarī was also amid them but got seperated later. The following is one of the reasons that Al-Ashʿarī got seperated: “What do you say about the three brothers? One died being obeyed to Allah, the other died revolting, and the third died at young age.” In response to this question of Al-Ashʿarī, Abu Ali al-Jubba’i gave this answer, or rather he gave the wrong answer. For the first one he said, “He is rewarded with Paradise.” That was for the first brother. Who was that? Friends, that was the one died being obeyed to Allah. He said he will be rewarded with Paradise. So, how did the second brother die? He died revolting. For him he says, “The second brother is tormented by the Fire.” Who was the third? He is the one who died at a young age. Look what he says for the third one, “He receives neither reward nor punishment.” Look, that was what Abu Ali al-Jubba’i said, he is one of the prominent people of the Mu’tazila. Upon hearing this answer from his teacher, Al-Ashʿarī continued asking his question.

 

(Dakika: 15:04)

 

Al-Ashʿarī said, “If third brother, who died at young age, said against Allah Ta’ala, ‘O, Lord! Why have you taken me as an infant but not raised me? I would have believed in you and obeyed you. I would have entered the Paradise, too,’ then how would Allah Ta’ala answer to him?” Al-Ashʿarī said to Al-Jubba’i. We see that Abu Ali al-Jubba’i gave the wrong answer also here. Al-Jubba’i said, “Allah would say to him, ‘O, My Servant! I know that if you would get old you would revolt against me and you would enter the Fire. What is good for you was dying at young age.’.” Al-Ashʿarī asked again, “The second one who died revolting, whom you said would enter Hell, if he said, ‘O, Lord! Why haven’t you killed me at young age so that I would not be a revolter against you and not enter the Hell?’.” Al-Ashʿarī said, “How would Allah Ta’ala say to him,” to Al-Jubba’i.

 

You see friends, Ahl al-Sunna is always on the right path. Look, Al-Jubba’i could not give the true answer to this question also. Al-Jubba’i got gammoned in the face of the third question, he could not give an answer. Thereafter, Imām Abū al-Hasan Al-Ashʿarī abandoned his teacher Al-Jubba’i and do all he could do to refute the opinions of the Mu’tazila with the help of his followers. The Islamic scholars, or rather ālims, have been busy in denying the mistakes of the philosophers and the naturalist philosophers in the matters which contradict the sharia in the field of science. One of them was Al-Ashʿarī. This was the opinion of Hanafis: Imān (faith) is knowing and acknowleding the rulings that are brought by the Messenger of Allah all together.

 

Yes, valuable friends, in fact, the imān (faith) of Ahl al-Sunna and Hanafis have been misinterpreted in some books. They could not understand it correctly. When you look at Al-Fiqh Al-Akbar you see that the truths are in place. Nonetheless, when you look into the books of many other ālims (scholars) you see that they made false enteries regarding the Hanafis. There is a similar note written down in the book of Abdul Qadir Gilani. We leave the person who did that and why he did that to the Lord. The following is the opinion that is preferred by Ahl al-Sunnah, look: “Imān (faith) consists of affirmation and testification.” That is what Al-Imam Al-Azam said. That is not the case for the proof that borns together with acknowledgement. The knowledge that relies on absolute proof is considered imān (faith) by the consensus. To content oneself with knowledge and not acknowledge or to content oneself with acknowledement but not seeking knowledge is a matter of dispute. Moreover, Murjie group who are deviant innovators (ahlul bid’ah) are not members of the Kadariyyah madhab. They may be another group. To obey along with blasphemy does not bring benefit and having sin alongside imān (faith) does not make one blasphemer.

 

(Dakika: 20:03)

 

Friends, according to their opinions there are some false madhabs that are out of Ahl al-Sunnah who say, “There won’t be torture as punishment for major sins.” We see that Al-Fiqh Al-Akbar also refutes the opinions of those false madhabs one by one. The Mu’tazila thinks contrary to Al-Imam Al-Azam. They are saying that Allah is obligated to punishment major sinners due to his justice; therefore imposing obligation upon Allah.

 

Don’t Allah Ta’ala has justice, and mercy upon the world, and forgiveness? They leave no quarters for Allah’s will. They don’t ever think that Allah has mercy and may forgive. They also renounce those who commit major or minor sins from imān (faith). The School of Murjie are also in another deviated thought. The Murjie says that their life will be similar to the life of the fish in the sea. They say that when people who deserved Hell entered the Fire they will be like the fish in the water. The Fire will not burn them. The life will become a life for them. You see, that is the false and heretic opinion of the Murjie. It is antipodal to Al-Qur’an Al-Karim. It is also a false opinion. The truths that Al-Fiqh Al-Akbar showed the world are giving answers to falsehoods and puts forth the truth. Now, the 36th verse of Surah Fatir says, “As for those who disbelieve, for them shall be the fire of Jahannam; neither they will be sentenced to death, so that they could die, nor will its torment be lightened for them. It is in this way that We punish every infidel.” Almighty Lord says so. You see that the Murjie broughts forth heretic and false opinions. At first, there can’t be true belief by acting contrary to Al-Qur’an Al-Karim. Moreover, Almighty Lord says in the 56th verse of Surah Al-Nisa, “Those who have disbelieved in Our verses, We shall certainly make them enter a fire. Whenever their skins are burnt out, We shall give them other skins in their place, so that they may taste the punishment,” says the Lord. “So that they may taste the punishment.”

 

“a-dhūqū fa-lan nazīdakum ʾillā ʿadhāba” – This is the 30th verse of Surah Naba in which this is said to the disbelievers, “So [now] taste! We shall increase you in nothing but punishment!” These verses and many similar ones refute the opinions of the Murjie. We see what Al-Imam Al-Azam denies the falsehoods with the Glorious Qur’an, sunnah, and ijmā (consensus). He puts forth the creed of Ahl al-Sunnah and the basics of Islam along with the evidence. The Murjie says that the doors of Hell will one day close. These are the trueborn Murjie group. That is a heretic madhab that is out of Ahl al-Sunna.

 

(Dakika: 25:01)

 

Al-Imam Al-Azam said the following, too. “Wiping the Shoes [that fulfill the conditions] is a Sunna. The Taraweeh in nights of the month of Ramadan is a Sunna.” You see, “Ve ercüleküm ilel ka’beyn” – “Was your feet up to your ankles, along with your ankles.” The word, “ercul” which we see in the afore transliteration is read with authorization according to the seven imāms. However, there are other types of qirāʾah (recitation) even though there are many authentich sunna, even though the seven imāms recite it like this. Umar said, “How beautiful it is,” regarding the Taraweeh Namāz. They performed the namāz along with the community, they performed twenty rakaʿāt (unit) and they said, “This is so beautiful.” Their comment is about what a good deed it is. In other words, some wanted to display Taraweeh as a deviant innovation but in order to be one its foundation must not reside in the religion. It is not a deviant innovation if the foundations of something reside in the religion. There is also a narration from our Prophet, which says, “You should follow both my Sunna and the Sunna of Rashidun Caliph.”

 

Now, friends, if you are wandering about why Al-Imam Al-Azam wrote this remark about wiping over shoes and the Taraweeh Namāz the answer is that these are reports are almost mutawatir reports. These can’t be denied. Al-Imam Al-Azam had pointed to that, too. The action of denying the mutawatir reports bring the danger of leading the person to blasphemy.

Performing namāz behind a sinful believer. Now, praying behind sinful or pious believers, is permissible. This is if the person is a beliver but a sinful one. Now, to perform namāz behind a sinful believer is permissible but that is one thing. Its merits and virtue are another. We have to profoundly comprehend these at least in the minimum way. Al-Imam Al-Azam says the minimum thing regarding the subject. “Sallû hâlfe küllü birrin ve fâcirin” – “You can perform namāz behind any believer who obeys Allah and is sinful.” This hadith was reported in ‚al-Jaami‘ as-Sagheer on the authority of Al-Bayhaqi. The person who abandons performing namāz with the communiy, or who abandonds Friday Prayer is a follower of deviant innovators according to the most scholars. This is important. Now… The person who abandons performing namāz with the communiy, or who abandonds Friday Prayer is a follower of deviant innovators according to the most scholars. Abdullah ibn Masud and the other companions had performed namāz behind Al-Walīd ibn ʿUqba ibn Abī Muʿayṭ even tough he used to drink alcohol. That occurence was a necessity for that time being. Otherwise, there is no legal opinion (fatwa) saying that performing namāz behind such people is a virtuous act. In that occurence they did it for it is permissible because Al-Walīd is not a disbeliever but he is a sinful believer. However, performing namāz behind virtuous people is a virtuous act. That is virtous as performing namāz behind pious people, scholars, or the Prophet.

 

 

(Dakika: 30:00)

 

This was also recommended. Now, we need to comprehend what is permissible as minumum and what is virtous in the aspect of deeds according to the creed aspect of the religion. What Al-Imam Al-Azam put forth here is the minumum. Yes, friends, “The first ones who became Muslims; they are the ones with the highest degree. They are the people of gardends of Paradise.” However, as for hypocrites and evil people, Allah does not like them. Now, the hypocrites and evil people do not like the virtuous. The virtuous people are not liked by the hypocrites and evil people. Now, the ones who do not like Abū Bakr, Umar, Uthman, and Alī. These are either hypocrites or very bad people. And as for the ones who deny wiping over shoes, it is said that they are in danger of blasphemy. This is because it is close to the hadiths, and almost mutawatir. It is mutawatir in the aspect of meaning. Now, therefore, Al-Imam Al-Azam warns the Nation of Muhammad by showing the necessary care towards these issues. He says, “Come to the truth,” to the ones in the wrong path. To the one in the right path he says, “Appeciate and thank to Allah.” Yes, “Shortening namāz while travelling, in other words cutting it,” performing two obligatory rakat instead of four, “This is a charity given from Allah to you. You should accept Allah’s benefaction.” Now, this report is a Hadith-i Sharif reported in Sahih Muslim. However, Al-Imam Al-Azam said, “If a person is a traveleri in the Hanafi Schol he can perform two rakat of namāz. For him two rakat is an obligation, not four. The mujtahids in the Hanafi School understood this from Al-Qur’an Al-Karim. Moreover, the one who died as a believer will not stay in Fire for eternity. You see, this is another remark from the creed of Ahl al-Sunna. So, let’s say a person is sinful but died as a believer. He died as a believer but he is sinful. Let’s see what AL-Imam Al-Azam says about this: “We do not say that the believer is not harmed by sins, the sins are harmful. We do not say that the believer does not enter Hellfire. Every sin leads one to Hell. In short, we do not say that a person does not enter Hell due to the sin he committed. We do not say he will stay in Hell for eternity if he left the world as a beliver, even if he is fasiq (venial sinner).

 

Look, he says that if the sinner died as a believer then he won’t stay in Hell forever. We do not say that he will stay for the eternity. If he is not forgiven then he will suffer the punishment of his sins, and will get out eventually. If he is forgiven, then Allah knows best. That is up to Allah’s will. Allah does what He wills, he can forgive or make them suffer the punishment for their sins. The servant may get intercession (shafaa’ah) or not, that is what Allah knows. The Murjie, Melâhide, İbahiyye say that the believer will not go to Hell due to the sins they committed. These are false madhabs.

 

(Dakika: 35:05)

 

Allah Ta’ala already forgives polytheism and other sins upon repenting as a result of His promise. There is no mery on polytheism unless the person repents. The monotheistic faith must be restored. Only then the polytheist can be free of polytheism so that he can be forgiven. As for the Mu’tazila, they opposed to this opinion of Ahl al-Sunna and said that it is an obligation of Allah Ta’ala to accept repentance, to give rewards to whom obeys, and to torment the evil people. No one can force obligation to Allah in any subject. Allah does these due to His kindness and generosity. He does these due to his kindness, generosity, and acts justly due to His justice. Otherwise, no one can oblige Allah to do something. The Mu’tazila apperantly stated a false opinion here and that is just like worshipping idols, throwing the book into a vile environment or uttering the words of blasphemers. These things lead one to blasphemy. They say that unless doubt and denial comes true, because imān (faith) solely consists of acknowledgement by tongue and affirmation by heart, the one who acknowledges by tongue and affirms by heart will not be counted a blasphemer due to some of his heretic actions and words. This opinion was refuted and denied. Now, Allah Ta’ala is the One who accepts the repentance of the servant and who forgives bad actions. It is also known by canonical evidence that some sins are indications of denial. Now, for example the person we have given example of before, that person may say that he is a Muslim even though he worships idols. The person who worship idols clearly becomes a blasphemer. Moreover, if he were to throw Al-Qur’an Al-Karim in a dirty environment, he will again be a blasphemer. They said that these are similar to uttering the words that will make you a blasphemer. It is blasphemy by evidence of sharia and well-known sayings, but that is if doubt and denial takes place. They say that unless doubt and denial comes true, because imān (faith) solely consists of acknowledgement by tongue and affirmation by heart, the one who acknowledges by tongue and affirms by heart will not be counted a blasphemer due to some of his heretic actions and words. This opinion was refuted and denied. As it is explained the person may affirm and act contrary to his affirmation. He can both testify and act contrary to his testification. While doing that he may say “I only worship Allah,” but he may also worsip the idols. These are counted as blasphemy for they are not really affirmation. The Mu’tazila also opposed that the one who commits a major sin is a fasiq (venial sinner). They also got confused in the issue about him being a blasphemer or a hypocrite. According to Ahl al-Sunna, he is still a believer. According to the Kharijites he is fasiq (venial sinner). According to Hasan al-Basri he is a hypocrite. They have fabricated a rank in between two ranks, again. These are the opinions of the Mu’tazila which are false. The Mu’tazila and the Kharijites, their opinions are not to be respected, and have not been esteemed.

 

(Dakika: 40:04)

 

Yes, friends, we continue to give discovery notes from Al-Fiqh Al-Akbar. The good deeds of a believer does not go in vain. Now, the good deeds of a believer does not go in vain as long as the affirmation and acknowledgement of that Muslim is intact and as long has he has imān (faith). However, if his sins increase then those sins bring great harm to the believer and his thawābs (rewards). The good deeds of a believer do not go in vain. Let’s see what Al-Imam Al-Azam says: “We do not say that our good deeds are accepted and our sins are forgiven like the Murjie. This is what the Murjie says. These are only known to Allah.” The situation is explained thoughly by Al-Imam Al-Azam. He explained it throughly. “Rather we say that whoever does a good deed fulfilling all its conditions, free of invalidating flaws and nullifiying contents, without having his deed voided.” This is important. The good deeed does not go in vain but there should not be a situation that nullifies it. He says, unless it is voided. “Allah Ta’ala does not repeal his good deeds.” He says that Allah does not repeal it. Allah does not repeal the good deeds unless the servant himself does something evil that will nullify it. “He accepts it from him, and rewards him for it by his generosity.” “As for the sins other than polytheism that people die as believer but without repenting.” Look, the man died without repenting. “It is up to Allah Ta’ala’s will, which may punish him or forgive him.” Look, Al-Imam Al-Azam explains this situation like that. “However, He does not leave them in Hellfire for eternity.” He says that the person will not stay forever in Hellfire as long as he is a believer.

 

Now, showing off in doing any good deed. The Muslims should carefully listen to this part. He said, “Allah repeals the reward of the good deed when things like vanity and showing off take place in any good deed.” So, what is this? Let me repeat. When showing off, hypocrisy or vanity takes place in a good deed Allah repeals the reward of that deed. Now, let’s talk about the situations which repeal the thawābs (rewards) of deeds. These are things such as blasphemy, vanity, and showing off. Allah Ta’ala commands this regarding these matters nin the 5th verse of Surah Al-Māʾidah: “wa-man yakfur bi-l-ʾīmāni fa-qad ḥabiṭa ʿamaluhū” – “Should anyone renounce his faith, his work shall go in vain.” Look, “should anyone renounce his faith.” We have to understand these correctly. “O you who believer, do not nullify your acts of charity by boasting about favour and by causing (them) hurt.” This is the 264th verse of Surah Al-Baqarah. You see that in this verse He says, “O you who believe!” So, we can’t say that the deeds of believers go in vain. You should not act like those who hand out their goods for showing off to people.

 

(Dakika: 45:01)

 

He says that if you do show off your act of charity will be ruined. You should not nullify your good deeds by causing harm and boasting around like the one who do not believe in Allah and Hereafter does. If the person boasts around the acts of charity he did like the person who do not believe in Hereafter, his deed goes in vain. If he causes harm to the person he helped, and boasts around… He says things like, “Isn’t that enough for you, I have given this and that to you.” He causes them harm. These things nullify and destroy his acts of charity. This is because acts of charity are only done for Allah. That is sincerity in charity. The act of charity is not done in order to boast around or cause harm or vanity.  If so, then the good deed becomes nullified. We see that Al-Imam Al-Azam addressed these issues so well in order for the humanity to have real imān (faith). Al-Imam Al-Azam warns the world by the Glorious Qur’an and Shining Islam so that their good deeds does not go in vain and be destroyed. Valuable friends, “secretly ascribing partners, and having people hear it.” Let’s say that a person has worshipped, and is trying to have people hear what he did. “These are acts of worship that are done in order to show off.” These are referred as conspicuous shirk. “So the one who hopes to meet his Lord must do righteous deed and must not associate anyone in the worship of his Lord.” Nothing else should never be mixed to the actions/deeds that are done for Allah. This is the last verse of the Surah Al-Kahf. Moreover, our Lord said, “Whoever associates anyone in a deed he has done for Allah should ask for its reward someone other than Allah. For Allah is free and far from partners.” This is a report came from our Prophet. He said, “Allah Ta’ala does not accept a good deed in which resides even the slightest act of showing off.” This is also a report came from our Prophet. Showing off and vanity, these things destroy the acts of charity. He shall accept it, and it is up to Allah to like it and find it acceptable. Your good deed is valid if Allah likes it. Otherwise, your liking is not important. You should endeavor for it to be suitable with Allah’s orders. Your endeavour for compliying to the scales of the sharia is needed. This is your duty as a servant. You do not have the right to be arrogant. If Allah accepts it, it is acceptable, otherwise it is not. “Indeed good deeds efface misdeeds,” – “inna l-ḥasanāti yudhhibna s-sayyiʾāti” commanded our Lord. “Verily, My Mercy prevailed over My Wrath.” Again, our Lord gave news also regarding this situation. Moreover, “There are five things that nullify the thawāb (reward) of fasting.

 

(Dakika: 49:50)

 

One is gossip, the other is lie and lying, speaking lies. The third one is carrying words, such as gossiping, telling on and backbiting. The fourth is committing perjury and the fifth is looking at people who are unrealted to you with lust and desire.” It is said that these repeal the fullness and beauty of fasting. In short, doing these render fasting rewardless. For that reason, when thawābs (rewards) are gone, you should be careful about what will be left. If bad character comes from hypocrisy, vanity, and showing off that destroys all good deeds. You should be careful. If bad character comes from hypocrisy, vanity, and showing off that destroys all good deeds. Almighty Lord is not repealing good deeds but the servant has to stay away from actions that will nullify his deeds. The Mu’tazila and the followers of deviant innovations (bid’ah) may oppose but that is not respected. Now, miracles (mu’jizat) are ordained to the Prophets, and the supernatural wonders (karamat) ordained to the pious people (awliya). These are all true and real.” The Ahl al-Sunna believes in this. The Awliya have supernatural wonders (karamat) and the Prophets have miracles (mu’jizat) are. There have been deniers such as the Mu’tazila and those who are like them but their opinions are not esteemed. Now, you mighty say who is an “awlyia.” It is the person who continue obeying Allah by worshipping in most possible degree. For example, Umar’s letter to the Nile in Egypt made its water would flow. Umar said „take my letter and throw it into the Nile“ and when that letter was thrown into the Nile its water started flowing. This is a wonder and a favor given to Umar by Almighty Allah. Umar saw the troops in the Nehāvend from Mecca. Nahavand is too far away. While the armies of Islam were fighting against the Byzanites Umar sees Anatolia from Madīnah and says to the commander of Islamic Army, “O, Sāriye, be wary of the mountain.” That was he made him aware of the enemy behind the mountain. Even though the distance between  him and Sāriye were too distant he could hear Umar’s voice. Another example is that Khālid ibn al-Walīd drank posion but was not harmed by it. There have been uncountable amounts of wonders (karamat) occured in Muslims. They continue to happen so. For that reason, supernatural wonder (karamat) is a fact, miracle (mu’jizat) is a fact. Friends, it is necessary to beware of this, too. Now, let’s see what grand mutasawwafs such Abu Ali al-Jūzjānī say regarding supernatural wonders (karamat): “You should wish for direction and trueness in the way of Allah, but not look for karamat. Because, your self will push you to search karamat, whereas your Lord wants you to be focues on destination.” If you follow the straight path then your life will completely become karamat.

 

(Dakika: 55:05)

 

If you try to look for supernatural wonders (karamat) that would be due to your self (nafs). The believer, the Muslim does not work for supernatural wonders (karamat). He follows the straight path, and tries to please Allah. Supernatural wonders (karamat) are not in your hands. That happens when Allah wills. That is a kindness and generosity to the servant. There have been many supernatural wonders (karamat) of the Nation of Muhammad. For that reason, in each believer, and Muslim there are supernatural wonders (karamat). Whether it might be small or big everyone has them. The servant may know this, or not. Ascetism and piety is getting away from the desires of the self and strengthening resolution. The path of the one who is loyal to the cause follows the straight path for his self. He makes his self obey to Allah straightly on His path. You should be on the straight path. If you are bonding your self in the course of Allah’s orders, and Islamic sharia, and if you are obeying him, the the doors of supernatural wonders (karamat) will open. You may see it or not. You may know it or not. Your job is not asking for supernatural wonders (karamat). Your duty is to please Allah, and work honestly in the course of Allah’s commands. The knowledge regarding sharia law opening up for the person brings much benefit than knowledge about upcoming events revealing to the person. If the sciences of sharia were granted to you, then the doors of supernatural wonders (karamat) have opened. The greatest supernatural wonders (karamat) is following the sharia. Now, if you are lacking knowledge of sharia that may hurt the religion. And as long as the religion is hurt there will be dangers occuring in you rather than supernatural wonders (karamat). “You should beware of the look of the believer. For he looks with Allah’s light.” This is another one of the signs of supernatural wonders (karamat). This was an Hadith-i Sharif reported by Al-Tirmidhi. “Surely, in that there are signs for those who read signs.” This is the 75th verse of Surah Al-Hijr. The foresight that concern imān (faith); the reason for that is the light. The look is sharp, the understanding is sharper. “It is seeing the unseen and acquainting oneself with something. This is one of the ranks of the imān (faith). The second of foresight is the foresight that is acquired by meeans of ascetism. That is acquired by hunger, sleeplessness, and seclusion. The priest may also so this, so is the other people. However, the real karamat is by means of being strictly bound to Islamic orders, and doing jihad in that way. He acquires the power of discovery and foresight. Just like eating less, and sleeplessness. This situation is mutual in both believers and blasphemers. This situation may arise in the blasphemer, too. That is when he does these. However, this situation is magic for the blasphemer. For the believer who has imān (faith) this may only be a karamat. This type of foresight is not a sign for imān (faith), being a wali, or an awliya.

 

 

(Dakika: 1:00:06)

 

Their discovery may be similar to the disoveries of the administrators, dream interpretators, doctors, and similar people. In short, that has nothing to do with karamat. The other is an innate foresight. Friends, regarding these kinds of foresight, the doctors and other ālims have written many books. They are accepted the creation as evidence regarding habits and behaviours. This is because there are myteries amid the creation and the behaviours that are necessitated by Allah’s wisdom. Bu başın adetten dışarıya çıkacak şekilde küçüklüğünü aklın küçüklüğüne dalalet eder gibi. The wideness of chest may point to the wideness of habit. The tightness of chest may poin to tightness of habit. So, the dulness of the eyes and weakness in look may point to the laziness of their owner, and may point to the weakness of the warmness of heart.

 

These are comments made about experience. These are, according to them, are discovery and skill that is in another level. However, these have nothing to do with karamat. The ones seen in disbelievers are not miracles. For example, you may see many wonders in people who are not believers having imān (faith). These are not karamat, or miracle. So, what are these? These are magic. Now, as it was reported in the hadtihs. The Hadith-i Sharifs say that we don’t give the name “miracle (mu’jizat)” for the wonders seen in the enemies of Allah such as the Pharaoh, Iblis (Satan), and Dajjal. These are not “miracle (mu’jizat)”. The Pharaoh had skills. The Iblis (Satan) wonders around the east and the west. The Dajjal will demonstrate many wonders. The wonders seen in the enemies of Allah are not called “miracle (mu’jizat)”. We call these “fulfillment of needs” which is istidraaj. They are not karamat or mu’jizat. The Iblis (Satan) is given the authority to travel distances on the earth. He has skills such as being seen in the east and the west, and wispering to ears. Almighty Lord did so for the test of the people. The Pharaoh also orders the Nile and have it flow towards any direction he wished. You see, Almighty Lord gave that istidraaj to him. This is not karamat or mu’jizat, but we see that Almighty Lord makes them able to do these things. What does HE do with the wishes of the enemy? He gives istidraaj even to the most vile enemies in order to fulfill their needs. For example, it is said that the legs of the Pharaoh’s horse used to extend or shorten according to his desire. It is narrated that the Dajjal will kill a person and then resurrect him. The wonder about Dajjal is in the future. For that reason, Almighty Lord gave opportunity even to the fiercest enemies of Islam. These are ot karamat or mu’jizat. You should beware of that.

 

(Dakika: 1:05:05)

 

These are the reasons of destruction of those enemies. For Allah Ta’ala sometimes fulfills the wishes of His enemies in order to beugile and punish them. This is important. The Pharaoh was deceived by his skills, and got destroyed. The Iblis (Satan) is also in eternal punishment. And that is the situation for those who are in istidraaj, too. You should pay attention to this part. Let’s see what Al-Imam Al-Azam says, “Allah Ta’ala may facilitate the needs of His enemies to beguile and punish them.” He exalts some of them.  That person/entity thinks he is exalted but later he will be thrown down and be destroyed. Allah lifted him up for him to perish, not in order to exalt him. To be thrown down is the utter destruction for humans along with being sentenced to Allah’s punishment and wrath. Now, many blessings are given for a long time. The disbelievers may receive many blessings and may hold them for long times. They go astray due to these, they go mad, and in the end they are all destroyed. They go towards destruction as they believe these are the bounty, and closeness of Allah. They think that they are good people as they advance in evil. Then they advance more in evil and wildness and they become fully destructed. These skills and wonders are given to them as reasons of their destruction. The things that are given to them do not grant closeness to Allah but getting away from him. They are then sentenced to Allah’s wrath, punishment, and fury. The wonders that are given to the disbeleivers are reasons of their destruction in the end. When you see Allah Ta’ala facilitating the needs of the ones who insits on revolting, know that this is istidraaj. In other words, it is to beguile and punish them. From then on, they will be destroyed, and punished.

 

Yes friends, “Thereafter, when they forgot the advice they were given, We opened them doors for every [good] thing.” This is the 44th verse of Surah Al-An’am. You should understand this verse well. “He says, “when they forgot the advice they were given.” Allah warns them but they do not care, they are forgetting. They don’t respect the prophets, and forgetting the signs. They are forgotten, they have forgotten them says Allah. He says, “We opened them doors for every [good] thing,” look. You see, Allah grants those unruly people good things. So, what happens in the end? In the end, they are all destructed. Yes, friends, these are only for test purposes. Look, these blessings have prepared their destruction. The real meaning of “istidraaj” is to have people ascend or descend in rank. That person is thinking he is rising. He was risen and given many opportunities. Then he gets spoiled so much that in the end he is destroyed. The wonders in the hands of the deniers only exalt them in blasphemy and revolt. If there is a wonder in a disbeliever, know that they are rising in blasphemy.

 

(Dakika: 1:10:03)

 

Therefore their rebellion increases. In the end they are all sentenced to Allah’s wrath. The enemies of Allah chance due to the blessings and wonders that are given to them, and they increase their rebellion or blasphemy. These are all permissible (jaiz) and possible. Allah knows what to do to whom. In fact, that was also the situation in the case of the Iblis (Satan). The Iblis (Satan) was casted out from the presence of Allah Ta’ala. Allah expelled the Iblis (Satan). Let’s see what he said back then, “O, Lord!” he said. “Give me time until the Qiyamah.” Then Allah Ta’ala gave him time. This is an istidraaj for Iblis (Satan). He lowers to the depths of Hell continously. The wishes of Iblis were granted in terms of being sentenced to the most severe punishment. The Iblis (Satan) is the head of the followers of heresy. He is the president of deviants, and their leader. Prophet Muhammad, sallā Allāhu ʿalayhi wa-sallam, is the pioneer and leader of the people of guidance. At first, Iblis (Satan) is the manifestation of the attribute of jalal. Allah appears by his attribute of jalal to the ones who will be punished. Whereas Prophet Muhammad Mustafa,  sallā Allāhu ʿalayhi wa-sallam, is the manifestation of Allah’s attribute of jamal. Both of these are necessary in order for the light of the attribute of Perfection (kamāl) to be seen. “The false cannot be denied in its own state. For he is some of the apperances of Allah’s attribute in the mirror of the created.” That is what Abu Madyan al-Maghribi said. Now, who is this person? He is one of the pioneers of the followers of Tasawwuf (Sufism).

 

Moreover, Al-Imam Al-Azam have mentioned the Iblis (Satan) and Pharaoh together in this Hadith-i Sharif: It is reported on the authority of Süddî that Gabriel Alayhissalam said this to the Rasulullah, sallā Allāhu ʿalayhi wa-salla, “I have never hated anyone more than these servants of Allah. One of them is amongst the jinn and the other is amongst the humans. The one amongst the jinn is the Iblis (Satan). I hated him when he refused to prostrate (sajdah) to Adam Alayhissalam. The one amongst the humans if the Pharaoh. I hated him when he said, ‘I am the greatest Lord of yours.’.” Says, Gabriel Alayhissalam.

 

Now, valuable friends, the Pharaoh is worse than the Iblis (Satan) in two aspects. The Iblis (Satan) is evil but some individuals say that the Pharaoh is worse than the Iblis (Satan). They say primarily the Iblis (Satan) is amongst the jinn whereas the Pharaoh is flesh and blood. Then they say that the Iblis (Satan) refused to prostrate (sajdah) to anyone but Allah for he saw Adam weak. As for the Pharaoh, he claimed that he is divine by seeing himself greater. It is so strange that Satan wispers into the ears of men to have them worship someone other than Allah. He advises it but he does not advice for them to worship him. However, it should not be forgotten that following Satan’s advice is worshipping him.

 

 

(Dakika: 1:15:04)

 

This is because, “ʾan lā taʿbudū sh-shayṭāna”. Let’s have a look to the content of  Yā Sīn al-Sharif, “Did I not direct you, O children of Adam, that you must not worship the Satan, (because) he is an open enemy for you.” “İblis Allah’ın ihsan makamından uzaklaştırılmıştır. Kovulmuş, terk edilmiştir” (Yasin Suresi 60. ayet) . This is the 60th verse of Surah Yā Sīn.

 

The Iblis (Satan) had knocked the doors of the palace of Pharaoh. Look, the Iblis had knocked the doors of the palace of Pharaoh. The Pharaoh said, “Who is it?” The Satan laughed and replied, “The man who claims divinity, cannot even recognize one amongst the servants amid his people who live right under his chin. You see, the Satan said that. So, we see that he ridicules the Pharaoh. However, such vile actions of the Pharaoh are revealed in there, so the Satan gives him a lesson. You see, sometimes wonders may demean the claimer by acting contrary to their intended purpose. For example, Musaylimah Al-Kazzab, who is one of the fake prophets, had declared his prophethood. This Musaylimah Al-Kazzab is the greatest liar and imposter of the world. He came forth saying he is a prophet. They said to him to pray so a person with one blind eye could be healed. So he prayed, and the person’s healthy eye became blind, too. You see, sometimes the contrary of what the disbeliever asked for takes place. You should know that it is permissible for the one who claims divinity to have wonders that reflect his wishes but it is not permissible for those who claim prophethood. If you ask why, Almighty Lord has closed the doors to prophethood, and declared that no prophets will arrive after the last one, and then manifested the sharia through the prophets. Thereafter, Allah has not fulfilled the requests of the liars, imposters, and vile people who claim prophethood in order to preserve the religion of Islam. However, Almighty Lord has given some wonders to ones who claim their divinity. So, why is that? Allah has no equals nor comparables. There is no chance for two Allah to exist. For that reason, the situations of the ones who claim they are divine is tested here in that way. The wonders are given to them but they are not given to those who claim prophethood. Why is that? This is to not stir up and disrupt the Islamic sharia. For Allah Ta’ala has no partners, equals; there is no second divinity. For that reason, Almighty Lord has given the ones who claim their divinity some wonders, like He did to the Pharaoh, in order to throw them into the deepest holes of Hell. And on the other side, many prophets have came, and the last of them is Prophet Muhammad. So, because there will be no prophets after him. This is why the wishes of the people who claim false prophethood are not fulfilled so that the people would not get confused and there won’t be doubt on the sharia. In the world, there have been many deceitful people who claimed false prophethood. These imposters are in today’s world, too. These liars are like Al-Kazzab. They are successors of Musaylimah Al-Kazzab. Allah Ta’ala has etenally been the Creator and the Sustainer. Yes, friends, Allah Ta’ala was the Creator even before creating anything. He was the Sustainer even before sustaining anyone; “al-razzaq al-‚alamin” in other words, He is “al-Razzaq”. There have been people who did not understand these correctly. Friends, Al-Imam Al-Azam had these truths and given the lectures of science regarding imān (faith). He has given the truths to those who did not understand correctly and those who have mistaken. He puts forth the scholarly evidence regarding the lectures of imām (faith).

 

(Dakika: 1:21:08)

 

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