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Turkish English Fikhi Ekber Lesson 21

Al-Fiqh Al-Akbar – Lesson 21

 

Eûzubillahimineşşeytânîrracîm, Bismillahirrahmanirrahim. Elhamdulillahi Rabb’il âlemin, Vessâletü vessalâmû âlâ Rasulûna Muhammed ve âlâ âli Muhammed bi adedi ılmî. Sûbhanallah ve bi hamdih bi halgîh ve mil’el-mîzân ve müntehe’l-ilm ve meblâr-rıdâ ve zinete’l-Arş. Bismillahirrahmanirrahim. “Vücuhûn yevme izin nâdırâtün ilâ Rabbihâ nâzırah.“ (Sadakallahülazîm).

 

 

Most valuable and venerable listeners, we continue to convey discovery notes from Al-Fiqh Al-Akbar. We continue to discover Al-Fiqh Al-Akbar of Al-Imam Al-Azam, and we continue to give you the discoveryu notes we took from there. Al-Imam Al-Azam written it by means of putting forth the scholarly evidence and the fundamentals of imān (faith) in Islam. Along with the divine proofs of the glorious Qur’an and the splendorous Islam.

 

Now, seeing Almighty Allah. Allah Ta’ala wa Taqaddas will be seen in the Hereafter. “The believers will see Him with their eyes, without attributing Him with attributes of creation, or a “how” modality, nor will there be a physical distance between Him and His creation. Because the following verses are said by our Lord. These verses are the 22nd and 23rd verses of Surah Al-Qiyamah. “No! Indeed they will be screened off from their Lord on that Day.” Look, Allah does not show His face to some. You see, these are the ones who did not enter Paradise in the 15th verse of Surah Mutafittin. Moreover, “Indeed you shall see your Lord in the Day of Qiyamah like you saw the Moon in the night of Badr.” This also is an Hadith-i Sharif reportedly said by our Beloved Prophet. It is an Hadith-i Sharif reported by Ibn Majah. Beloved friends, the wujudiya (monists) believe that Allah Ta’ala will show His Face by merging with another entity. This opinion is heretic and is denied by the Islam and the creed of Ahl al-Sunna. “For those who do good there is seeing Allah’s face together with Paradise.” This is the 26th verse of Surah Jonah.

 

Valuable friends, people cannot be free from falsehoods without knowing what is correct.

 

You see, Al-Imam Al-Azam wrote Al-Fiqh Al-Akbar correctly. He put forth the creed of Ahl al-Sunna by his scholarly documents which are based on the Glorious Qur’an, the Sunna, and Ijma. He put forth the imān (faith) of Ahl al-Sunna and its fundamentals (amantu) in a scholarly way. The Muslims of the world have to know the truths in the face of many false beliefs.

 

 

(Dakika: 5:01)

 

Moreover, Almighty Lord says, “lā tudrikuhu l-ʾabṣār.” “The sights do not apprehend Allah, yet He apprehends the sights.” In other words, the eyes cannot apprehend Allah Ta’ala, or encompass Him. He is able to show His beauty the way He wishes. He is All-Able and All-Powerful. For that it is possible for the people of Paradise to come together with Allah without a how/modality, point of view, and tashbeeh (anthropomorphism; attributing Him with attributes of the creation). We should pay attention to this remark of Al-Imam Al-Azam. Let’s see what Al-Imam Al-Azam says in his book called Al-Wasiyyah:

 

Editör Notu: Aşağıdaki bölüm altyazı içindir. Hoca kendi uslubu ile parantezler ekleyerek anlattığı için altyazıya bu konulacak, metinde aşağıdaki kısım kalacaktır.

 

“For those enter Paradise (people of Paradise), without a how/modality (So, what does that mean? It means that its how and modality is only known to Allah. Allah knows and shows His face to the servans accordingly), without direction (He is not in a direction. Allah is free and far from directions. In other words, He cannot be seen from right or left), without direction, and tashbeeh (He is not similar to anything. He cannot be similar because he has no equals nor comparables) it is possible to come together with Allah.

 

Editör Notu: Metinde kullanılacak kısım:

 

“For those who enter the Heaven it is possible to come together with Allah without a how/modality, without point of view, or direction, and without tashbeeh (anthropomorphism; attributing Him with attributes of the creation).

 

 

 

 

 

It will be possible to look at Allah. Almighty Lord knows this because He is All-Powerful. “Ve leysel haberu kel muayeneti-Haber, görmek gibi değildir”. This was reported in the Musnad (Hadith Collection) of Ahmad ibn Hanbal. It is narrated in Al-Qur’an Al-Karim that Ibrahim Alayhissalam said, “wa-lākin li-yaṭmaʾinna qalbī,” – “O, Lord! I belived, but let me see how you revive the dead in order that may heart may be at rest,” in the 260th verse of Surah Baqarah. Then Almighty Lord showed him. “My Lord, show [Yourself] to me, that I may look at You!” said Mūsā Alayhissalam. Almighty Lord replied, “lan tarānī” – “You shall not see Me with your tangible eyes,” he said. Look, when Almighty Lord wills to show His beauty to His servant, only He know what kind of a state He puts the servant in. You see, Mūsā Alayhissalam wanted to see Almighty Lord in the world. “You shall not see Me,” said Allah. “Then the Lord disclosed Himself to the mountain, He levelled it, and Mūsā fell down swooning.” As you see it is not possible for the servant to see Allah Ta’ala with the tangible eyes we have in this world.

 

Now, seeing Allah in a dream. The evidence says that what is seen in dream is imagination and shadow. Some ālims of our school have said that it is permissible in a dream. The reason for that is Almighty Lord may appear to the servant He wishes. He can be seen by the heart’s see, a spiritual eye in a form that He wishes. This is not something to bee seen with physical eyes. “Leave your self (nafs), and come.” You see, when Bayazid Bastami said, “I have seen my Lord in my dream,” they said to him,” How can that be?”

 

(Dakika: 10:02)

 

Upon that he replied, “Leave your self (nafs) and come.” In other words, it is not possible to see by carnal eyes, and the body. However, there are valuable ālims of ours who said it is permissible (jaiz) to see Almighty Lord by the heart’s eye which is isolated from the body. The body does not have a role here. Moreover, it is narrated that Ahmad ibn Hanbal also has seen Allah (jalla jalaluhu) in his dream. And, again, in his dream the Lord said to Ahmad ibn Hanbal, “O, Ahmad! The whole humanity asks from me.” You see, yalnız falan diyor. May Allah forgive and bless people like Bayazid Bastami. Kaddesallahü esrârehüm. “Solely,” he says, “that servant of mine wants only Me.” He does not want something else, He says. He is my wali servant, He says. In other words, that servant only wants Allah’s beauty and acceptance.

 

Yes, friends, the situation of wali servants have many degrees. Yes, friends, the situation of wali servants have many degrees. The predecessor ālims of Ashʿarites and Maturidites are united in the matter that the one whose existence is impossible will not appear to the sight of Allah Ta’ala; and together with that they say the existence of a thing is the reason for it being seen. Is it a thing that disappear? Friends, Allah Ta’ala is All-Able and All-Powerful. Indeed the quakes of the Qiyamah is a great thing. That is not a non-existent thing according to us. This is because Allah Ta’ala says, “wa-qad khalaqtuka min qablu wa-lam taku shayʾa” – “I created you before when you were nothing,” He says. This is the 9th verse of Surah Maryam. The word “nazar” which means “evil eye” is used in different forms in consideration of it being a transitive word, and sılaları itibariyle taallûk ettiği kelimeler. “The Day when the hypocrite men and hypocrite women will say to those who believe, “Look at us, so that we may have a share from your light.” This is the 13th verse of Surah Hadid. The Hereafter is pitch-black. It is so miserable that you can’t even explain it. The lights of the believers shine on their right and front. The hypocrite men and women want to have a share from the light of the believers. Such a shame that they have no chance of getting a share. “O you who believe, do not say Rā‘inā [watch over], but say UnZurnā [which means ‘look at us’]. And there is a painful punishment for the faithless.” This is the 104th verse of Surah al-Baqarah.

 

Editor’s note: The Jews in ridiculing the Prophet would say rāʿinā [meaning, ‘have regard for us’] with a change of accent turning it into another word which made it a term of reproach. The muslims are told to say unzurnā [meaning, ‘give us a little respite’] instead while addressing the Prophet (ṣ), as there is no room in this term for such a distortion.

 

Moreover, “ʾa-wa-lam yanẓurū fī malakūti s-samāwāti wa-l-ʾarḍi” – “Have they not looked into the kingdom of the heavens and the earth, and into the things Allah has created, and thought?” 185th verse of Surah Al-A’raf. Nazar kelimesi eğer “ilâ” harf-i cerri ile mütâaddî olursa o zaman mânâsı gözle görmek olur.

 

(Dakika: 15:10)

 

Allah Ta’ala commands the following in this matter, “nẓurū ʾilā thamarihī ʾidhā ʾathmara wa-yanʿihī” – “Look at its fruit as it fructifies and ripens.” This is the 99th verse of Surah Al-An’am. Moreover, this is what Hasan al-Basri says, “Faces that day will be radiant, looking at their Lord.” Because, comprehending is embracing something. Allah Ta’ala encompassed everything there is. It is Allah who embraces.

 

“When two communities saw each other and came across, the people of Mūsā said, ‘We are caught.’  Allah Ta’ala is also seen but cannot be comprehended, or encinctured. He is known but cannot be environed by knowledge. Moreover, the knowledge of the servant cannot comprehend Allah but it knows its Lord. Allah Ta’ala: Even the sun… You see, even the sun… So, let’s just think for a moment. “The sun can also be seen but cannot be encinctured. How can you encincture Allah Ta’ala? For that reason, it is Allah Himself who encompasses. There have been many hadiths that came by means of manevi tevatür regarding evidence of seeing Allah. There have been many hadiths that came by means of manevi tevatür. The following is the opinion of the madhab of Ahl al-Sunna: Allah Ta’ala wa Taqaddas (jalla jalaluhu), Almighty Allah Ta’ala is not seen in one direction. He encompassed all directions and angles. This is the opinion of Ahl al-Sunna wa’l-Jama’ah. They say Allah Ta’ala is not seen in one direction. “You will surely see your Lord like you saw the moon in the night of Badr.” This remark is drawing a parallel between an event of seeing to another level of seeing. That is not comparing what is seen in every aspect, to the one who is seen by one aspect. For that reason, we must pay attention to the remark of Hasan al-Basri because he says, “Looks by the light of his Lord.” Almighty Allah encompasses His servant with His light. He is Al- Qādir. He is the Most Able, and the All-Powerful.

 

Now, Al-Imam Al-Azam also says the following, “Imān (faith) consists of testification by tongue and affirmation by heart.” Testification on its own does not make imān (faith).” Friends, if imān (faith) were to be solely by testification, then all hypocrites would have to be Muslims. For the hypocrites can testify by their tongue, say “We are Muslim” but the hypocrites are not believers but secret disbelievers because their hearts lack affirmation. Morevoer, Al-Imam Al-Azam also says this, “If knowing meant imān (faith) then the entire ahlul kitab had to be believers.” Allah Ta’ala says the following about the hypocrites and calls them to imān (faith) and ahlul kitab: “wa-llāhu yashhadu ʾinna l-munāfiqīna la-kādhibūn” – “The hypocrites say, “We are Muslim” but Allah knows that the hypocrites are indeed liars.” This is the 1st verse of Surah Al-Munāfiqūn. You see, the ones who say, “We are believers, and Muslims,” are liar, and imposters. The tongues of the hypocrites suggest that they are like this because their tongues testify but their hearts lack affirmation.

 

(Dakika: 20:07)

 

Moreover, “Those whom We have given the Book [the Christians and the Jews] recognize Prophet Muhammad [in the Bible and the Torah] as they recognize their own sons.” This is the 146th verse of Surah Al-Baqarah. Prophets such as Mūsā, Isa, Zechariah, John the Baptist and all other prophets have heralded Prophet Muhammad. One of the primary duties of Isa was to herald Prophet Muhammad, and he did. Look, knowing is not imān (faith) either. Without affirmation, knowing can’t be not imān (faith). If knowledge was imān (faith), knowledge lacking affirmation, the Christians and the Jews knew Prophet Muhammad; as they knew their own sons. Where was this said? This is important, look for the 146th verse of Surah Al-Baqarah. Almighty Lord says, “alladhīna ʾātaynāhumu l-kitāba yaʿrifūnahū ka-mā yaʿrifūna ʾabnāʾahum.” Almighty Lord commanded, “Those whom We have given the Book (the Jews and the Christians) recognize Prophet Muhammad just like they recognize their sons.” However, they did not acknowledge and therefore did not became believers. They did nor acknowledge. The People of the Book gains no benefit in terms of imān (faith) by knowing Allah and His Apostle only by knowing them. This is because there is no affirmation, or testification. In other words, there is such a sitautaion that there is knowledge about Muhammad, sallā Allāhu ʿalayhi wa-sallam, and Allah but there is no affirmation or testification. The hypocrite has testification but lacks affirmation. However, the People of the Book have neither testification nor affirmation. They have knowledge for they have read the Torah. He saw Prophet Muhammad, sallā Allāhu ʿalayhi wa-sallam, therefore he recognizes him. Many Jewish scholars have converted to Islam with pleasure. For example, Al-Husayn ibn Salam is one of them. He was an exact Jewish scholar. He knew the Bible and the Torah well. He converted to Islam right away. Now, friends, it is clear that knowledge requires affirmation and testification in order to become imān (faith). The tongue is the proof of acknowledgement. What does the tongue do when there is affirmation in the heart? He declares the affirmation in the heart by testification and does that with pleasure. He also becomes a disbeliever when he changes his testification in a time when there is no obstacles.

 

However, that does not include the ones who cannot find opportunity to declare their faith by effect of compulsion. The man might be under compulsion, and he might get killed if he declares his faith. That erson can preserve his imān (faith) in his heart with affirmation. And when he gets away from that cruel environment he can testify, too. He can scream, “I am a Muslim,” bravely. The permit here is to expel death. It is to save people from death. It is not permitted for defying the faih. The person shall preserve his faith in his heart and may contunie his affirmation. He shall also continue testifying to his Lord. “O, Lord! I am face to face with danger of being killed here. I am a believer and a Muslim but I am saying those things only to free myself from death.” After saying that he will protect his imān (faith) in his heart and demonstrate his affirmation and testification to his Lord. Therefore, him saving himself from death is a permit. However, he can also accept death and testify, and that is called martyrdom.

 

(Dakika: 25:03)

 

What happens if a person does not believe that namāz is an obligation and wine is notpermitted? He becames a disbeliever. Look, the person who does not believe that namāz is an obligation and wine is not permitted becomes a disbeliever. This is the work of the heart, this is testification. This has also the aspect of piety about performing namāz, and staying away from wine and intoxicating substances. Now, what is meant by “what is necessarily known” is the religious issues that the folk know about without needing “evil eye” and “istidlal”. Look, even the public have to know that much. Nazar ve istiklal içtihatla ortaya konan hükümleri inkâr edenin ittifakla kâfir olmayacağına binâendir.

 

The reason for including the record of evil eye and liberty is because the one who denies the rulings put forth by ijtihad will not be a disbeliever by unanimous vote. So, aren’t there dangers here? There are dangers. The mujtahids of ours do not deny the primary proofs in any matter. The mujtahids deduce the secondary things from the primary proofs in their ijtihads and even though it is said that who denies this will not become a disbeliever, there are many dangers in here. It is necessary to thread lightly and be very careful in there issues. This is realted with imān (faith). The one who denies the rulings that rely on primary sources becomes a disbeliever instantly. There is no opposition to this but there is unanimity. What does “the rulings that rely on primary sources” mean? So, if there is a ruling about what is discussed in Al-Qur’an Al-Karim, or the mutawatir (well-known) sunnah, then the ones who deny these become disbelievers instantly. You see what Al-Imam Al-Azam and grand individuals like him did to save the imān (faith) of the world from the dangers. They have announced all dangers to the people and put forth the scholarly evidence so that everyone can live with imān (faith) eternally, and not become disbelievers. That is why they put forth the scholarly evidence of the amantu (fundamentals) of Islam. We gave you the entire Al-Qur’an Al-Karim from start to finish, along with discovery notes. We have also touched on these issues from the start to finish. So, in here, we are giving Al-Fiqh Al-Akbar to the world as exlusive discovery notes. We have brought forth all the proofs in Al-Qur’an Al-Karim. The discovery notes of the entire Al-Qur’an Al-Karim are in our lectures. We are also presenting the discovery notes of Al-Fiqh Al-Akbar exlusively, because this is a work related with imān (faith). We are doing that as a service to the humanity and the Glorious Islam. We are doing that only to please Allah; only for Allah. We are dutiful servants of Allah. We should perform our duties.

 

Dearest friends, the proofs regarding those who committed major sin are contradicting one another. Hulâsa, icmâli imânın tafsili derecesinden aşağıya düşmemesi imânın aslı ile vasıflanmaktadır. The aspect preferred by Fakhr-al-Islam and Şems’ül-Eimme el-Hulüvanî is that testification is an element of imān (faith). However, there is a chance for the testification to be void under compulsion. That is only when forced. Just like we said afore this is for saving oneself from death. Otherwise, no one can abandon the testification in any way. That is only when forced. Just like we said afore this is for saving oneself from death. Otherwise, no one can abandon the testification in any way.

 

(Dakika: 30:05)

 

When someone faces death, if he realizes he is definitely going to be murdered, this is a state of necessity. Otherwise, the person can’t say “I am not Muslim” for any reason. He should bravely demonstrate his faith in Islam. However, when faced with death risk, the testification of the tongue may be voided for that moment. That person is permitted to do that. He can postpone testifying his faith by tongue until he escapes from death. This is important, he does not abandon testification, just postpones it. The person who affirms by heart but does not testify by tongue is not counted as believer according to the rulings of this world, but he is a believer in the presence of Allah. However, the person who testifies by tongue but does not  affirm by hearth is a disbeliever in the presence of Allah. Yet he is still a beliver in terms of the earthly rulings. The folk supposes he is a believer. The person lacking affirmation in heart is a disbeliever in the presence of Allah. The folk may think he is a believer because he says that with his tongue. That is not the fault of people either, the guilt is on that hypocrtie. Moreover, this is the preferred opinion of Abu Mansur al-Maturidi.

 

Dear friends, “You will not find those who believe in Allah and in the Hereafter having friendship with those who oppose Allah and His Messenger,” in other words, imān (faith) does not get on well with disbelief, “even though they may be their fathers or their sons or their brothers or their clan. They are such that Allah has inscribed faith on their hearts, and has supported them with a spirit from Him.” This is the 22th verse of Surah Al-Mujadila.

Your father is not a Muslim, but you are, or that may be your son who is not a Muslim, but you are. So, it is said that there is no chance of harmony in between Muslims and disbelievers. It can be your father, son, brother or other relatives or close ones, it does not matter. Imān (faith) and disbelief do not ever combine or endear each other. “…except for one who is forced [to renounce his religion] while his heart is secure in faith.” The previously quoted verse was the 22th verse of Surah Mujadila. The one after that is the 106th verse of Surah An-Nahl.

 

 

“The Beouins say, ‘We have come to believe.’ Say, ‘You have not come to believe; instead, you (should) say, ‘We have surrendered’ and the belief has not entered your hearts so far.” So, they have officially accepted the Islamic The entire explanation of what is in the 14th verse of Surah Al-Hujurat of Al-Qur’an Al-Karim regarding them were mentioned in our discovery notes Al-Qur’an Al-Karim. Those who do not miss our lectures will be studied in the classes of the greatest university of the world which is rooted and supernatural. You should never miss a lecture. These are the discovery notes from the life giving light.

 

(Dakika: 35:04)

 

The discovery notes of life giving light, showing the true path.  In order to prepare for the immortal life you should start working with an acceptable imān (faith) and irşad. You see that we gave the entire Al-Qur’an Al-Karim as discovery notes. We gave these notes from start to finish along with irşad notes. We have done that by conveying the entire Al-Qur’an Al-Karim. However, if we try to convey its essence and details neither will there be enough time nor the internet would be enough to store it. For once, speaking the word of imān (faith) is enough. It is enough for a person to say, “I am a Muslim.” So, if a person wants to declare his faith, which he affirmed by heart, by his tongue but there are obstacles such as being mute or something like that, it is unanimously agreed that this person has imān (faith). The essence of imān (faith) do not consist solely of the Shahada like the Karramiyah like to believe so. The Karramiyah said it only consists of the Shahada. The contents of the Shahada is the entirety of Islam, “lā ʾilāha ʾillā llāh muḥammadun rasūlu llāh.” In the contents of that sentence there is the entirety of Islam. The imān (faith) does not increase or decrease. The imān (faith) of the people of the earth and the people of heavens do not increase or decrease. In what subject is it like that? It does not increase or decrease in terms of the things that are believed in. Can you add something to Al-Qur’an Al-Karim; or can you take something from it? No, you can’t. You shall believe in Al-Qur’an Al-Karim, and you shall believe in the tidings it gave. There is no chance to increase or decrease it. Moreover, there is no chance in altering what is sent down to Prophet Muhammad, and his prophethood by increasing or decreasing. In terms of believing in these, there can’t be an increase or decrease. However, there are many aspects of that which concerns the person himself in terms of science, wisdom, and yaqeen (certainty). The servant may have infirmity, power, or weakness. He may have knowledge or he may be ignorant. The servants have lots of things. The servant will try to do his best in order to lead himself to the true path, and lead his imān (faith) to the perfection.

 

Friends, the following is the 260th verse of Surah Baqarah. “(Remember) when Ibrāhīm said, ‘My Lord, show me how You give life to the dead.’ Almighty Allah said to him, ‘Is it that you do not believe?’ Ibrāhīm said, “My Lord! Of course, I do, but it is just to make my heart at peace.’.”

 

Now, there are grades of imān (faith). These are about the servant. There is the grade of “Ayn-ul-yaqeen” – “the vision of certainty”. There is “’ilm-ul-yaqeen” – “the knowledge of certainty”. And there is the grade, “Haqq-ul-yaqeen” – “the final level of certainty gained through experience”. Now, the imān (faith) of all the believers and ālims should be at the first grade which is ‚ilm-ul-yaqeen. Then it must rely on the true scholarly documenets of Islam, Al-Qur’an Al-Karim. The knowledge that is attained by divine revelation is ‚ilm-ul-yaqeen. Moreover, the knowledge of the who saw first hand is ayn-ul-yaqeen but the knowledge of the one who know by name only is ‚ilm-ul-yaqeen.

 

(Dakika: 40:02)

 

Strongness and weakness. The meaning of increase or decrease in imān (faith) is it being strong or weak. The imān (faith) of all people of the nation is similar to Prophet Muhammad’s, sallā Allāhu ʿalayhi wa-sallam, imān (faith) but not similar to Abū Bakr’s. This matter is seen in the meaning of this Hadith-i Sharif reported from our Prophet. It is reported our Beloved Prophet said, “If the imān of Abū Bakr were to be put on a scale along with the imān of all believers being on the other side of the scale, then Abū Bakr’s imān would be heavier than the imān of all believers combined.” You see, this comes from the grades of ‚ilm-ul-yaqeen, ayn-ul-yaqeen, and haqq-ul-yaqeen. That is in terms of actually knowing Allah, the superiority of yaqeen (certainty), dignity of the heart, and steadiness of the imān (faith). Abū Bakr is a complete siddiq (trustworthy). He affirmed Al-Haqq completely. For that reason his imān is amongst the strongest imān. Imām al-Muhammad, rahmtuallahi alayh, said this, “I don’t tolerate when someone says that my imān is similar to the imān of Gabriel Alayhissalam. He can’t say my imān’s strength is like his imān’s strength but can say that I have believed in what he has believed in.” You see, “He can’t say my imān’s strength is like his imān’s strength but can say that I have believed in what he has believed in.” This is because not everyone’s imān strength can be at the same level in terms of yaqeen (certainty).

 

This is the 74th verse of Surah Al-Anfal. Yes, dear friends, “Those who believed later on and emigrated and carried out Jihād alongwith you, then, they are joined with you. They are the real believers.” Now, who says that? Almighty Allah does. Friends, this is the 74th verse of surah Al-Anfal. We gave the text of the verse in our previous lessons one after one, we gave you the entire Qur’an, so we are only conveying their meanings in order to save time.

 

“ Surely those who disbelieve in Allah and His Messengers, and wish to make division between Allah and His Messengers, and say, “We believe in some (messengers) and disbelieve in some others” and wish to take a way in between that, those are the disbelievers in reality.” Now which verse was that? It was what Almighty Lord commanded in the 150th and 151st verses of Surah An-Nisa. You see, the one who denies the parts is a disbeliever as if he denied the total. As for the one who denies the whole, he is already a denier who has no imān.

 

The Kharijites and the Mu’tazila are opposed to that opinion. Al-Imam Al-Azam pointed out that revolting against Allah is not contrary action to imān (faith). Al-Imam Al-Azam said that all of the people who revolted against Allah are truly believers. In other words, there is no denial. There is testification and affirmation. However, what does the Kharijites and the Mu’tazila say? They stood up against that opinion.

 

(Dakika: 45:01)

 

We have mentioned these in our previous lectures, too. The opinions of the Kharijites and the Mu’tazila have been rejected by Ahl al-Sunna wa’l-Jama’ah. Imān (faith) gainst strength due to the good actions/deeds of the believer. Yes, friends… That is until it leads him to the Paradise. Now, the following was narrated in a report; “Yes, imān may gain strength or it may get weak. It is such that it may lead its owner to Paradise. It may get weak, leading its owner to Hell.” In other words, the levels of imān is not at the same level as it can lead the owner to Hell when it gets too weak, or it can get real strong and lead the person to Paradise. These are levels of perfection. Now, that is a report from our Prophet. Imān (faith) gainst strength by means of the good deeds of the believer. For example, namāz, knowledge and wisdom. These things help imān grow stronger continuously. Performing jinhād on the way of Allah, charity and good actions help imān grow stronger. That is until it leads him to Paradise. It may grow weaker over time due to commiting misdeeds. That is also unless it leads its owner to Hell. However, if he has imān, the person may be freed from Hell and enter the Paradise at some point. That situation occurs because of the strength of weakness of the imān. In other words, the iman’s level of  yaqeen (certainty) is not same in everyone.

 

Now, current topic is the equality of the believers in imān. The believers are all equals in terms of imān and monotheism. However, they are different in terms of actions/deeds. The equality in that is because they all believe in the divine values that are to be believed. They are equal in terms of the fundamentals that are believed. There is no doubt that those who can see are different in terms of weakness or strength of their eyes. The light of kalimat at-tawḥīd (Word of Oneness). Friends, the difference in the hearts of the monotheist people are known only to Allah. The light of the monotheistic faith may be strong like the sun in some people, and in others it may be weak similar to a candle. Look, both people have light in them but one of them is strong like the sun and the other is weak like a candle. You see, the state of the imān (faith) may be strong or weak just like that. Now, as for those who has hatred in their hearts, “that is the weakest of imān (faith).”

 

For example, the man is competent in misdeeds but he has no endeavor in the way of Allah. His tongue operates but he won’t let it work in the way of Allah. He hates from the heart. That is the weakest of imān, he says. He left the work to the heart while the hand stays empty. That is the weakest of it, he says. So, what is there in the heart if there is not hate? Look, that person is face to face with danger of becoming a faithless person. May Allah protect us! You see that there are dangers. “A strong believer is better and is more lovable to Allah than a weak believer,” this is an Hadith-i Sharif reported by Abu Huraira.

 

(Dakika: 50:07)

 

You see, this is the same in terms of imān, knowledge, wisdom, good actions/deeds, wellness, health, and strength, too. Moreover, this includes the strength in both external and internal actions. The light of the knowledge and actions of the believers will be revealed like this in the Hereafter also. This light of kalimat at-tawḥīd (Word of Oneness) may sometimes be strong, and when its grade is higher it destroys the doubts and desires. When imān gains strength it destroys the doubts and desires. When it confronts doubt, lust, sin, and evil it burns these and therefore imān gains strength. “The Hell says to him, “O, the believer whose imān is strong. Pass over me, be quick. O, believer! Your light has put out my hostility.” You see that the light of the believer’s imān reflects to his own Hell and puts out that fire. That is why the Hell says “Pass over me, be quick,” to him. The meaning we can get from here is that the fire won’t burn the person when one has monotheistic faith shining through his chest. Having said that, it can even put that Fire out. “Allah Ta’ala has forbidden the Fire to harm the person who says “lā ʾilāha ʾillā llāh” by wanting only to please Allah.” There is also a report like that. However, in order for that report to be correct, the content of “lā ʾilāha ʾillā llāh” must be full. You can fill it by imān, good actions/deeds and the entire Islam. “The one who says, “lā ʾilāha ʾillā llāh” does not go to Hell.” This is also based on the same report. The person has to do somethings in order to fulfil that. There are some who suppose that these are abrogated. They have said it means Fire of Hell specially for the hypocrites.

 

There are also some who understood it as “staying in there forever.” Now, Al-Imam Al-Azam said this in his work called Al-Wasiyyah. Again, from whom is lifted the obligation to do deeds? It is not permissible to say that imān is voided when action/deed is voided. However, as long as there is affirmation and testification the sinner can be categorized as sinful believer. The imān will not be gone but the person becomes a sinner. You can’t say “abandon imān too, this way you can postpone it.”Now, let’s say that a person delayed namāz due to his laziness. He has a chance to perform a delayed (qada) namāz. So, is there a chance to say, “You can abandon imān right now but you can acquire it later.” No, there is not. The imān has a condition that it has to be constant. It has to be everlasting. If a person says that he is going to be a disbeliever one hundred years later, he becomes one instantly. The imān is everlasting. The denial of imān can’t be accepted in any time. It does not accept disavowal or doubt. This is because the essence of it is affirmation and testification. For that reason, the people may have mistakes in actions/deeds, they may become sinners but that is unless no harm is done to the imān. If any harms comes to imān such as denial or disavowal then the imān will be gone, making the person a disbeliever.

 

(Dakika: 55:13)

 

For that reason valuable friends, the subject imān should be well-known by the world and the Nation of Muhammad. You see, this is why we are conveying our discovery notes about imān. We also pray for the Islamic ālims such as Al-Imam Al-Azam. When the nation prays for them, they are also praying for themselves.  You to will win if you know the value of the scholars, wisdom, knowledge, imān, Islam, and Qur’an. If you do not recognize them, then you lose. If you pray for them, if you respect them, you will win. You will lose if you do not pray for them or respect them. They have already worked and endevaored in the way of Allah. For Ahl al-Sunna, the actions/deeds are neither a part or the whole of imān. The action/deed is something other than imān. However, the Mu’tazila say that the action/deed is a part from imān. They also say that it is an element. That is not the opinion of Ahl al-Sunna. We have mentioned that in our previous lectures. Atfedilenle kendine atfedilen arasında bir başkalık bulunması gerekir. The elders have said that for te verses such as the 25th verse of Surah al-Baqarah: “wa-bashshiri lladhīna ʾāmanū wa-ʿamilū ṣ-ṣāliḥāti ʾanna lahum jannātin tajrī min taḥtihā l-ʾanhāru,” commands our Lord. This is the translation, “And give good news to those who believe and do righteous deeds that for them there are gardens beneath which rivers flow.” Now, the matter of “attributing” and “aiming” is a scholarly matter. Not everyone can understand that of course. However, those who deal with knowledge get their fair share from that. For that reason, the ālims of Ahl al-Suna said that action/deed and imān are different while conveying the meanings of the verses mentioed here.

 

Now, the essence of Islam. Islam is sincerely surrendering to the commands of Allah, and submitting to him. This is what is seen. In the dictionary, however, there is a difference between imān and Islam. Yet, there can’t be imān without Islam. There can’t be Islam without imān either. These are like the back and belly of a person, or flesh and meat, or body and soul. In fact, it is far more than these.

 

Yes friends, “We went racing with one another, and left Yūsuf with out belongings, and the wolf ate him up. But you will never believe us, howsoever truthful we may be.” That is what the brothers of Yūsuf said to thier father after throwing him into the well. The sentence, “But you will never believe us,” means, “You will not confirm or affirm us.”

 

“To Allah alone submit all those in the heavens and the earth, willingly or unwilling.” This is the 83th verse of Surah Ali ‘Imran. Imān is surrendering from within; Islam is surrendering from without. We have tried to convey many information in the subject of imān. Now, he is trying to explain how imān and Islam can reside in a person together.

 

(Dakika: 1:00:01)

The Beouins say, ‘We have come to believe.’ Say, ‘You have not come to believe; instead, you (should) say, ‘We have surrendered’ and the belief has not entered your hearts so far.” So, they have officially accepted the Islamic The entire explanation of what is in the 14th verse of Surah Al-Hujurat of Al-Qur’an Al-Karim regarding them were mentioned in our discovery notes Al-Qur’an Al-Karim. Those who do not miss our lectures will be studied in the classes of the greatest university of the world which is rooted and supernatural. You should never miss a lecture.

 

“You (should) say, ‘We have surrendered.’.” So, what did the Beouins say? They said, “We have come to believe,” but Almighty Lord said, “My Apostle, you tell them you have not belived with your heart. You should say, ‘We have surrendered.’.” In other words, offically being a Muslim requires affirmation in heart and testification. If not, then that is just an outer look. That is surrendering to Allah by real Islam. That is submitting to Allah. In summary, imān is the work of heart, therefore it is hidden. Islam is what is seen apparently, therefore it is open, not hidden. The place for imān is the heart. The place of Islam is the mould, the body. These two complete each other, just like the body and the soul. The essence of the “dīn” – “religion”. The religion is the name given to both imān and Islam. The sharia are also called “dīn” – “religion”. The sharia are also called “dīn” – “religion”. In the presence of Allah, the religion is Islam. You see, within that religion resides imān, sharia, and Islam. The religion… This part is important. When you say the word “religion” in an absolute matter, it means affirmation, testification, and accepting the rulings which the prophets have brought from Allah. Hence, let’s have a look at the following verses: “Should anyone follow a religion other than Islam, it shall never be accepted from him.” Look, in the 85th verse of Surah Ali ‘Imran, Almighty Lord says, “wa-man yabtaghi ghayra l-ʾislāmi dīnan fa-lan yuqbala minhu.” – “Should anyone follow a religion other than Islam, it shall never be accepted from him.” Our Lord also said, “ʾinna d-dīna ʿinda llāhi l-ʾislāmu” – “Indeed, with Allah religion is Islam.” This was the 19th verse of Surah Ali ‘Imran. Moreover, let’s see what our Lord commanded in the 78th verse of Surah al-Hajj, and the 3rd verse of Surah al-Māʾidah: “wa-mā jaʿala ʿalaykum fī d-dīni min ḥarajin” – “He has chosen you and has not placed for you any obstacle in the religion.” “wa-raḍītu lakumu l-ʾislāma dīnan” – “I have approved Islam as your religion.” Who says that? Almighty Allah (jalla jalaluhu) says that. You see, what Al-Imam Al-Azam referred is that the sharia, imān, and Islam can be referred simply as “the religion”. These are the contents of the religion completely. The following is said in the  ‚Aqidat al-Tahawi: “Allah’s religion is one in the earth and in the heavens. Din aşırılıkla noksanlık arası, Allah’ı teşbih ile tatil arası, cebir ile kader arası, emin olmakla ümit kesmek arasında bir hâldir”. In the Sahih Bukhari there is a report from Abu Hurairah: “We are the community of prophets. The essence of our religion is one.”

 

As the conditions of a period chance, the furūʿ al-sharia (ancillary sharia) have changed. However, the fundamental sharia, which is the usul al-sharia have never changed. There have never been an alteration in the usul al-sharia of any prophet.

 

(Dakika: 1:05:05)

 

The furūʿ al-sharia (ancillary sharia) have come to this day by changing conditions of time. For that reason, the religion of Islam has renewed the past. Islam is a completely new sharia. “For each of you (prophets) We have made a law (sharia) and a method.” This is from the 48th verse of Surah Surah al-Mā’idah. You see here that the fundamentals (amantu) for the prophets are never different The fundamentals (amantu) of the prophets are the same. The usul al-sharia, or fundamental laws, has never changed. However, you see that furūʿ al-sharia (ancillary sharia) have come to this day by changing. The Bible has abrogated some of the rulings of the Torah, and renewed them. The Torah had also renewed some rulings of the past. As for Al-Qur’an Al-Karim, it renewed them all. We recognize Allah Ta’ala properly. Like He introduced himself. “You can think about anything except Allah’s Entity. Because you will not be able to.” This was said. We know Allah Ta’ala by His book Al-Qur’an Al-Karim, and by His attributes, names, and works. Valuable friends, we are obligated to know Him the way He introduced Himself to us. For that we need to act by knowledge, and the ālims. This is the duty and obligation of the believers of the world. The rulings change according to factors. However, from Adam to Muhammad, the usul al-sharia has never experienced any alterations in the essence of the religion. There will not be any alterations in the essence of the religion from Muhammad, ʿalayhi ṣ-ṣalātu wa-s-salām wa aleyhimusselam, to the eternity. However, what happened due to factors? There have been alterations in furūʿ al-sharia (ancillary sharia) and Allah renewed those Himself. Allah who is the Law-Maker has renewed the entire past with the Sharia of Muhammad. He renewed the past with the Muhammad-i Sharia. The sharia, is the name of the laws set by the Law-Maker. The Law-Maker is Allah Himself. Moreover, the sharia is the laws and commands within Islam.

 

“laysa ka-mithlihī shayʾun wa-huwa s-samīʿu l-baṣīr” – “Nothing is like Him, and He is the All-hearing, the All-seeing.” This is the 11th verse of Surah al-Shūrā. Words such as “ālim, qadim, and existent” express being combined in a literal sence. Almighty Allah… We should be careful about the distinction between the entity who is ever-existent and the creature that is created. Almighty Allah is ever-present. He is Al-Alim (The All-Knowing, the Omniscient). There are no other ever-present entities like Him. There are nothing similar to Him. He is such an ālim that there are no ālims like him. However, he granted knowledge to the servants. Allah’s knowledge is unlike the knowledge of the servants. This is because there are no other entities like Allah. He has no equals nor comparables.

 

Now, our subject is being a proper servant of Allah. No one has enough strength to worship to Allah Ta’ala in a way that suits His glory. The person can only endeavor to worship in the way that is ordered. “wa-ʾin taʿuddū niʿmata llāhi lā tuḥṣūhā” – “If you enumerate Allah’s blessings, you will not be able to count them.” This is the 18th verse of Surah al-Nahl. Prophet Muhammad, sallā Allāhu ʿalayhi wa-sallam,  explained this verse like this, “Being obeyed, not being rebelled against, being thanked, not seeing ingratitude, being mentioned, not being forgotten.”

 

 

(Dakika: 1:10:11)

 

Let’s see what he says. He said the following for the 16th verse of Surah al-Taghābun whose transliteration is, “fa-ttaqū llāha mā staṭaʿtum”.  “You should be wary of Allah as much as you can.” Now, this was the 102th verse of Surah Ali ‘Imran. “O you who believe, fear Allah, as He should be feared.”  “Be wary of Allah with the wariness due to Him,” this is the 102th verse of Surah al-Nahl. You see, our Prophet has brought clarity to the verse as you have heard, alaihissalatu wa-sallam. What does he say? He says, “Being obeyed, not being rebelled against,”. You should obey Allah but you should never revolt against Him. You should forever thank to Allah but not be an ungrateful person. You should mention Allah so that you may never forget. You see, Prophet Muhammad brought clarity upon the verses mentioned here. This is important. Being obeyed, not being rebelled against, being thanked, not seeing ingratitude, being mentioned, not being forgotten. İşte efendiler, Allah’ı bilmek gerçekleşince kulun bütün hâllerinde hükmü devam eder. Now, it is an obligation upon the servant to worship any given time in order to be wary of Allah properly, at any moment. The one who can’t perform the duty of servitude due to weakness is incapable of the continuation of that state. The situation of becoming lost from the presence of Allah, and heedlessness occurs. So, what is that situation called according to the authorities of religious order? That is being ungrateful. So, according to the evidence of the owner of the sharia, if this obligation were removed from the public as a blessing, then it is due to Allah being merciful. In other words, the people, as you know, can’t worship at any given time. However, Allah is deserving of being worshipped all the time. The people can’t mention Allah all the time. To being mentioned all the time is the right of Allah. It is a right of Allah to being worshipped all the time but the people fall into carelessness. For example, we are performing namāz five times a day. It is a right of Allah to be worshipped twenty hours a day. However, the servant can’t do these here. So, what did Almighty Lord do? So, if that obligation was lifted as a mercy from the Lord, as He is the owner of the sharia; if that obligation was lifted as a mercy from Almighty Allah, then it is because Allah is merciful. So, what does He do to his servants? These are what He is doing to them due to His forgiveness, mercy, kindness and generosity, and grace. He says that we can worship in certain times but if you look carefuly; now, the people of the truth who are submitted to the ecole that is bound to the essence have always wanted to be in the presence of Allah. There have also been people who passed their lives that way. This is the 56th verse of Surah Muddaththir: “He is worthy to be feared, and worthy to forgive.” No one can say, “I have been a proper servant to Allah.” Those truthful ones have already confessed their helplessness. The sharia is a reality.

 

(Dakika 1:15:01)

 

However, Almighty Lord has brought ease in the religion for the servants. He did not bring any hardships. This is because He knows what the servant is capable. No one can say, “I have been a proper servant to Allah.” For that reason everyone should get thier minds together. No one should act like the ignorant people. The ignorant ones are the ones who do not know what to do and get spoiled. “No! Man has not yet accomplished what Allah commanded him,” – “kallā lammā yaqḍi mā ʾamarahū.” You see, Almighty Lord informs the servants of their situation in the 23th verse of Surah ‘Abasa. The action/deed may demonstrate differences in terms of degree and position. The people may have differences in terms of action/deed, degree, and position but not affirmation and testification. You should know that the servant has to be in complete fear of Allah’s punishment but he must also hope for his grace, he needs to be hopeful. It is said that the person must reside amid fear and hope. Yes, friends, may Almighty Lord admit us amongst the servants whose imān (faith) is perfect and everlasting, whose actions/deeds are good, who are suitable servants to their Lord. May He admit us amongst the community of trustworthy people, and prophets, and siddiqs, martyrs and pious people. Yes, friends, our discovery notes shall inshaAllah continue.

 

(Dakika: 1:17:14)

 

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