Turkish English Fikhi Ekber Lesson 22

Al-Fiqh Al-Akbar – Lesson 22

 

Eûzubillahimineşşeytânîrracîm, Bismillahirrahmanirrahim “Tetecâfâ cünûbühüm anil medâcıi yed’une rabbehüm hâvfen ve temâan ve mimmâ râzaknâhûm yünfigun“ (Sadakallahülazîm)

 

“They abandon their beds at night and forgo the pleasure of sleep to worship their Lord in a state of fear and hope.” You see, friends, this is the 16th verse of Surah As-Sajdah in which Almighty Lord narrated us the traits of believers by his divine verses. “They abandon their beds at night and forgo the pleasure of sleep to worship their Lord in a state of fear and hope.” We understand from this verse that the believer must be in a state between fear and hope. To hope, requires fearing. As for abandoning hope; so what is abandoining hope from Allah? When the person abandons hope, he also loses the imān (faith) trait which Islam granted. To hope, requires fearing. Had it not been like that, that would be “abandoning hope from Allah”. The fear that is mentioned is the fear that comes between the person and the things that Allah has forbidden. Ino ther words, the definite sign of that fear is sataying away from things like polytheism, blasphemy, discord, and cruelty. If the person is staying away from those then in that believer there is fear of Allah, and love of Allah. There is both hope and fear in him. The hope that is mentioned is leaving it to Allah, doing the work by His light, and asking for the rewards of your work from Allah. You see, if there are love and hope in a believer then he will obey to Allah with pleasure, and he will also worship to him and fulfil His commands. That is the clear sign of hope and love. Because, the hope that is acceptable and praised here is worshipping to Allah, and asking for the rewards of worship, at the same time it is repenting, and asking Allah to conceal the sins. So, if there is hope and love within a believer, he will obey to Allah with pleasure. He will also fulfil the commands and their worships. That is a clear sign of love and hope. Because, the hope that is acceptable and praised here is worshipping to Allah, and asking for the rewards of worship, at the same time it is repenting, and asking Allah to conceal the sins. You see, that is the acceptable and real hope. However, when a person makes extreme mistakes and becomes a rebel, and asks for Allah’s mercy without doing good actions/deeds, then that would be arrogance, and a dishonest request. Some people can both abandon their worships and say they love Allah, they say they have hope. You see, within that hope there is arrogance and that is a dishonest hope. When true hope and true fear resides in a believer he abandons the sins, performs his prayers with pleasure, and waits for the rewards of his prayer from Allah, and repents and prays for forgiveness to his Lord. Now, Abū Ali ar-Rūdbāri has said, “The hope and fear are like two wings of one bird.”

 

(Dakika: 5:12)

 

That is what he said, he is amongst the elders of sufism. “The bird would be in balance when both wings are balanced, thereafter it flies.” When the hope and fear in a beliver are balanced, that person flies towards approval of his Lord. “However, the bird can’t fly when this is not balanced, or when one wing is crippled. Therefore the believer can’t fly towards the divine approval properly when the fear and hope are not balanced. Thereafter, without both wings the bird enters the stage of death.” Umar, rahmatullahi alayh wa alayhim ajmain, had also said this, “Had it announced in the Hereafter that only one person will enter the Paradise, then I would hope that person will be me. Again, had it announced in the Hereafter that only one person will enter the Hell, then I would, again, fear that person will be me.” Umar’s fear and hope is quite balanced and perfect as you see. Almighty Lord said the following in a report that is reported as Hadith Qudsi. “I am as My servant expects. He can expect Me however he wishes.” Because, it is necessary to recognize Allah Ta’ala by His names, and His attributes that are suit Almighty Allah’s glory. What will those who know him incorrectly, and assume incorrectly, will do in the face of that mistake? He will get the equivalent of that mistake. For that reason, here, there is a warning for them. It is necessary to know Allah Ta’ala correctly. “It is best when fear is dominant in healthy and young times, and when hope is dominant in old age and sickness.” You see, there are also some who said that. “It is best when fear is dominant in healthy and young times, and when hope is dominant in old age and sickness,” they said. That is suitable for the truth. Moreover, in Sahih Muslim there is a report that narrates our Prophet said, “None amongst you should die before performing thinking good things regarding Allah.” To think good things about Allah it is necessary to know Allah correctly, and know His names, attributes, names, and book, and the Islamic amantu (fundamentals). When that happens, the good thoughts in this Hadith-i Sharif will be revealed. The ones who know Allah wrongly can’t have good things to say about Him.

 

When you fear Allah, you run towards Him. Look, a true sign of fearing Allah is the word, “fa-firrū ʾilā llāh” that is said in the Qur’an. It means, “Say, ‘So flee toward Allah.” When you fear Allah, you run towards Allah for you have no one else to run. The one who fears his Lord seeks refuge in his Lord. For that reason, Almighty Lord says, “fa-firrū ʾilā llāh” – “Say, ‘So flee toward Allah.” This is a verse of the Qur’an.

 

(Dakika: 10:00)

 

Friends, this is the 50th verse of Surah al-Dhāriyāt. Moreover, “There is only refuge in You from You.” The afore hadith is a report from our Beloved Prophet in Sahih Bukhari, and this is the transliteration, “lâ melcee ve lâ menceâ minke illâ ileyke.” This is what our Propet said, “There is only refuge in You from You,” he says. Whoever worships to Allah solely with love, in other words, if he only has love but no fear, then it is said that he is an atheist. The one who worships Allah solely out of fear is a Khārijite. The Muslim should love his Lord and fear Him. The one who worships solely due to hope is a member of Murjie, which is a false ecole. The one worships Allah due to love, fear, and hope is a believer who has monotheism in his heart. That is the real and true Muslim. Look, I am repeating what is correct here. It is said that the one worships Allah due to love, fear, and hope is a believer who has monotheism in his heart. You see, the Muslim shall love Allah with every fibre of his being. He shall fear with every fibre of his being. And with every fibre of his being he shall be bound to his Lord with hope.

 

Let’s further look at what is said. One of valuable ālims says, “The person is not a beliver if he worships only because he fears the Fire, and hopes for the Paradise.” The one who said that is al-Razi. Because, the person worships to his Lord in order to please Him. He worships also because the Lord ordered so. Almighty Allah is the God. He deserves being worshipped. That worship is not performed for the Paradise or the Fire. The worship is performed for Allah, because He ordered so, and because Allah is the God. The worship is performed solely because He is Allah. Otherwise, you can’t worship saying, “I will enter the Paradise. You can’t do that for the Paradise, or because you fear the Fire. You can do it because you love Allah, and you fear Allah. Allah deserves worship. The believers should worship Him because He is the True God. Al-Razi had pointed out the dangers in this matter.

 

Moreover, the folowing is said in a report: “What a good servant is Suhayb. He would not revolt against Allah even though he did not fear Him.” There is a report saying that.

 

When his foot swelled because he worshipped thought the nights, “Why are you making yourself very tired?” they said to our Prophet. Our Prophet is the beloved of Allah. Our Prophet’s foot would swell because he performed so much namāz. When they said, “Why are you making yourself very tired?” our Prophet said, “Should I not be a thankful servant?” he said. You see, the servant loves his Lord with every fiber of his being in order to become a thankful servant to his Lord. He fears his Lord and firlmy bounds to Him with hope. Alī also says this in one of his remarks, “If a tribe worships in order to ask for something then that is commercial worship.”

 

(Dakika: 14:59)

 

Look, “If a tribe worships in order to ask for something then that is commercial worship,” he says. Alī said that if a tribe worships in order to ask for something that is a commercial worship. Again, Alī said, “If a tribe worships out of fear that is the worship of a slave.” Moreover, Alī also said, “If a tribe worships in order to thank that is the worship of free people. Now, these remarks are brim with guidance. It is necessary to understand them quite well. Imām al-Tahawi says, “Imān (faith) is one. In the basics of imān, people are also one. The superiority of one on the other is fear, abstention, opposing to sensual desires, and being strictly bound to the good (means being busy with science).” In other words, whoever fears Allah most is the superior. Whoever evades from sins, and non-permissible things (haram) have the superiority. Whoever resists the sensual desires and opposes them have the superiority. Ve en iyiye mülâzemetledir, yani fazilet yarışındadır. That is also in endeavoring to perform the worships sincerely, in the best way possible. That is the superiority. These are the contents of piety (taqwa). Because the superiority is in piety. Al-Imam Al-Azam (rahmatullahi alayh) had also said, “Allah Ta’ala gives rewards due to His generosity, and may punish due to His justice. Allah Ta’ala may treat some servants with His generosity. He also may treat others with His justice. He may give the servants a greater reward than they deserve due to His generosity. He only gives the punishment that equals to the sin of the servant, due to His justice. He may not punish some servants, rather forgiving them out of His generosity. You see friends, these are the fundamentals which Al-Imam Al-Azam obtained which are based on all of the verses of Al-Qur’an Al-Karim. There are based on true proofs for the Islamic fundamentals. It is necessary to know these well. Allah Ta’ala (jalla jalaluhu) wa Taqaddas treats some of His servans by His generosity. For some He may treat by His justice. He may give the servants a greater reward than they deserve due to His generosity. He only gives the punishment that equals to the sin of the servant, not more. He only gives what is deserved. In other words, he treats them justly. He may not punish some servants but forgive them due to His generosity. This is because Allah knows best about what to do to whom. Our Almighty Lord also says, “Allah invites to the abode of peace, and He guides whomever He wishes to a straight path,” – “wa-llāhu yadʿū ʾilā dāri s-salāmi wa-yahdī man yashāʾu ʾilā ṣirāṭin mustaqīm,” commanded Almighty Lord. This was the 25th verse of Surah Yūnus. “Wa-llāhu yuḍāʿifu li-man yashā,” – “And Allah multiplies [His reward] for whom He wills.” This was the 261th verse of Surah al-Baqarah. That also chances according to the level of sincerity and closeness to Allah. There are some servants that are close to their Lord, they worship sincerely. They are close to their Lord, close to His approval.

 

(Dakika: 20:03)

 

You see that He multiplies their rewards. Again, Allah Ta’ala may also forgive whomever He wills. That is, again, due to the servant’s sincere repentance, his praying for forgiveness, and his honesty in the heart and soul. Almighty Lord knows the situation of that servant well. Allah may forgive whichever servant with or without means of intercession (shafaa’ah). Almighty Lord says this regarding the matter, “And whatever strikes you of disaster – it is for what your hands have earned; but Allah pardons the sins of many.” This is the 30th verse of Surah Ash-Shuraa. Almighty Lord forgives many sins but the people keep committing them. It is Allah who knows best about what to do to whom, also knows what is best regarding that. “wa-yaghfiru mā dūna dhālika li-man yashāʾu,” – “Allah forgives what He wishes other than polytheism,” He commanded. That is the 48th verse of Surah An-Nisa.  That is also in other verses of the Qur’an. Valuable listeners, “All bounty and virtue of giving rewards is in the Hand of Allah; He gives it to whom He wills.” The afore quote resides in the 29th verse of Surah al-Hadid. Allah’ın emri, kullarına nispetle muradına uygun bir şekilde adalet ve faziletten boş değildir.

 

“Allah can punish everyone in the heavens and in the earth if He wanted. But Allah won’t punish them, and were He show mercy, His mercy would be much beneficial for them.” “Lev ennallâhe azze ve ehle semavatihi ve ehle ardıhi azzebehüm ve hüve gâyrûzzalimîn“ “Lehüm velev rahimehüm kâne rahmetühü hayranlehüm min âmâlihin”. That is a hadith narrated from our Prophet. Allah can punish everyone in both the heavens and in the earth but He does not punish them. This is because Allah is free and far from cruelty. Were He to show mercy, His mercy becomes beneficial for the servants. Yes friends, Allahi s free and far from cruelty. Were He to punish, that would be due to His justice. He is never cruel to anyone. Therefore, the Hell is created due to His justice. The people of disbelief, people of polytheism, people of discord, and people of cruelty; these are sent to Hell due to His justice; they are subjected to the torments of Hell. That is due to His justice. So, let’s see what Al-Imam Al-Azam says about the intercession (shafaa’ah) of our Beloved Prophet, and other prohets. “The intercession of our Beloved Prophet and other Prophets for the sinful believers and those among them who committed grave sins is an established fact. “Şefaatî li ehlil kebairi min ümmetî” – “My intercession will be for those of my people who have committed major sins.” That hadith was reported by Imam al-Ahmad, al-Tirmidhi, Abu Dawood, Ibn Hibban and Judge Anas. Radyallahu anh wa ardahum ajmain.

 

(Dakika: 25:05)

 

They reported it on the authority of Judge Cābir, Taberīnī ibn Abbas, Khatib ibn Umar and Ka’b bin Uceyr. Radyallahu anh wa ardahum ajmain. “And plead [to Allah] for forgiveness of your sin, and for the faithful, men and women.” – “wa-staghfir li-dhanbika wa-li-l-muʾminīna wa-l-muʾmināti”. This is a verse of the Qur’an. The 19th verse of Surah Muhammad. You see, the intercession (shafaa’ah) is also valid even in this world. In this verse Almighty Lord says this to His beloved messenger Muhammad, “And plead [to Allah] for forgiveness of your sin, and for the faithful, men and women.” You see that Almighty Lord gives our Prophet permission to intercede also in this world. “The intercession of intercessors will not benefit them.” There are some people that no one can intercede for them. You see, that resides in the 48th verse of Surah al-Muddaththir. There are some people who are outside the intercession, they can’t gain benefit of intercession. Moreover, in the 38th verse of Surah Al-nabaʾ, “on the Day when the Spirit [Gabriel Alayhissalam] and the angels will stand in rows. They will not speak, except the one who is permitted by the RaHmān (the All-Merciful Allah) and speaks aright.” That was the meaning of the 38th verse of Surah Surah Al-nabaʾ. This is the transliteration, “yawma yaqūmu r-rūḥu wa-l-malāʾikatu ṣaffan lā yatakallamūna ʾillā man ʾadhina lahu r-raḥmānu wa-qāla ṣawāba”, commanded our Almighty Lord. The intercession (shafaa’ah) occurs with permission of Allah. The intercession (shafaa’ah) of prophets and angels is a fact. The intercession of awliya, ālims, the martyed, the poor, and the believers who resist against troubles, and the little kids who have died is a fact. When you look from this point of view, intercession resolves all hardships. Our Prophet intercedes in order to remove the troubles of all of the nation. He is the Prophet of Mercy. Prophet Muhammad is the Prophet of Mercy. The Mu’tazila opposed to this issue, too. They hold the opinion that there can be intercession in order to rise the ranks of the believers. The Mu’tazila has opinions that are out of Ahl al-Sunna. These opinions are not accepted by Ahl al-Sunna. The Mu’tazila is not one of the true schools. “Weighing the deeds on the scale of the Day of Judgement is a fact.” Al-Imam Al-Azam (rahmatullahi alayh wa alayhim ajmain) said that. He says “Weighing the deeds on the scale of the Day of Judgement is a fact.” – “Vel veznü yevme izinil.” (ilâ âhiril âyeh). Friends, the following is from the 8th and 9th verses of Surah al-A’raf: “The Weighing (of deeds) on that day is definite. As for those whose scales are heavy, they will be the successful ones. But those whose scales are light, they are the ones who have brought loss to themselves, because they did not do justice to Our verses.”

 

(Dakika: 29:59)

 

 

“We shall place scales to do justice on the Day of Judgment. So no one shall be wronged in the least. Even if it (a deed) is to the measure of a mustard seed, We will bring it forth, and We are enough to take account.” This is the 47th verse of Surah al-Anbya. Almighty Lord commanded so. This is the transliteration of the afore verse, “wa-naḍaʿu l-mawāzīna l-qisṭa li-yawmi l-qiyāmati fa-lā tuẓlamu nafsun shayʾan”. Bu ayet-i kerimede de Rabb’imiz bunu da kullarına şanlı Kur’an ile duyurmuştur. Now, there have been amongst our other valuable ālims who say that the deeds will be weighed on the scale but that won’t be applied to everyone. Hesap yapılmadan cennete girecek olan 70.000 kişi için mizan kurulmayacaktır. In other words, our valuable ālims are saying that there are people who will directly taken to the Paradise. Onlar sayfalarını da almayacaklardır. This opinion may seem like it is contrary to the Qur’an, however Allah may do what He wills, that is a different story. Yine bu konuda Ali bin Saîd er-Rustağnî kâfirler için mizan kurulup kurulmayacağı sorulunca “hayır” cevabını vermiştir. Nice kâfirler de vardır ki diyor bunlar her şeyiyle kâfir oldukları bellidir, bilinir. Now, it is said tha there are some among them who are sent directly to the Hell. However, this opinion of Rustağni was not accepted. In other words, the scale is set for everyone, they say. They say that the people wear their deeds on their chests, and the sins and thawābs (rewards) are weighed. This is because Almighty Lord clearly announced that no sin or thawāb (reward) will go in vain, and everyone will be able to see that. “But those whose scales are light – those are the ones who have lost their souls, [being] in Hell, abiding eternally.” That was the 103rd verse of Surah al-Muʾminūn, and this is the transliteration, “wa-man khaffat mawāzīnuhū fa-ʾulāʾika lladhīna khasirū ʾanfusahum fī jahannama khālidūn”. We see that there is a terrible danger here. It means that the deeds are weighed. This Qur’anic verse says that there are people who will remain in Hell forever when their sins outweigh the thawābs (rewards). “ʾinna l-munāfiqīna fī d-darki l-ʾasfali mina n-nār” – “Indeed the hypocrites will be in the lowest reach of the Fire.” This is the 145th verse of Surah An-Nisa. “When the Qiyamah breaks loose, the Pharaoh and his tribe will have the severest punishment. The Lord says that they will enter the severest punishment. They will be punished with the severest punishment. There is also a report that explains that those with balanced good and bad deeds will be admitted to the people of a’raf, and they will enter the Paradise last. However, Allah Ta’ala (jalla jalaluhu) says, “Those are the ones who rejected the signs of their Lord and (the concept of) meeting with Him, so their deeds have gone to waste,

 

(Dakika: 35:03)

 

and We shall assign to them no weight at all.” Friends, this was the 105th verse of Surah al-Kahf. It demonstrates Allah’s justice in the Day of Judgement, His virtue, goodness, and benevolence. “wa-waḍaʿa l-mīzān” – “mawāzīna l-qisṭa li-yawmi l-qiyāmati” – “We shall set up the scales of justice on the Day of Judgement.” The first transliteration was from Surah al-Raḥmān, and the second transliteration along with the translation is from the 47th verse of Surah al- Anbiyāʾ. Moreover, “iqraʾ kitābaka kafā bi-nafsika l-yawma ʿalayka ḥasība” says the Lord. Read your book of deed, it is attached to your neck. “Read your book! Today your soul suffices as your own reckoner.” It is clearly understood from here that the scale is a fact. Cenab-ı Hakk istisnai olarak eğer kâfir olduğu, herkesin durumu Allah’a malumdur. Kâfirlerin ve kesin cennetlik olanların, kesin cehennemlik olanlar hakkında istisnai olarak uygulayacağı bir durum varsa o Rabb’imizin bileceği bir iştir ama mizan haktır. The deeds will definitely be weighed. “So, as for him whose book (of deeds) will be given to him in his right hand, he will be called to account in an easy manner, and he will go back to his people joyfully. As for the one whose book (of deeds) will be given to him from his backside, he will pray for death, and will enter the blazing fire. Indeed, he had [once] been among his people in happiness.” That was the 7th, 8th, 9th, 10th, 11th, 12th and 13th verses of Surah al-Inshiqaq.

 

Friends, let’s take a look at the transliterations: “fa-ʾammā man ʾūtiya kitābahū bi-yamīnihī” – “fa-sawfa yuḥāsabu ḥisāban yasīra”, he says the Lord. “İnne men mukişe fil hisabi usebe – Kıyamet gününde hesapta münakaşa edilen kimse azap edilecektir”. That was a report narrated in the Sahih Muslim. Moreover, the Mu’tazila has denied the book and the scale. You see, this is a horrible thing. The Mu’tazila has denied the book and the scale. This is an absolute command, the judgements that reside in Al-Qur’an Al-Karim can’t be denied. The Mu’tazila is so wrong, they have deviated. It is said that those who are close to Islam will receive the book of deeds from their left, and the ones who are clearly disbelievers will receive it from their backs.” Bu defterler, sahipleri hayattayken ölünceye kadar meleklerin yazdıkları amel defterleridir. Thus, Almighty Allah (jalla jalaluhu) commands, “ʾam yaḥsabūna ʾannā lā nasmaʿu sirrahum wa-najwāhum balā wa-rusulunā ladayhim yaktubūn”, He says. In this verse of the Qur’an our Almighty Lord says, “Do they suppose that We do not hear their secret thoughts and their secret talks? Yes inded we hear them, and there are our messengers with them, writing down.” This was the 80th verse of Surah al-Zukhruf. İşte kıymetliler, bir de mahşer gününde hasımlaşma vardır. Now,  in the world many people have made each other deviate.

 

(Dakika: 40:04)

 

Fake pioneers and fake leaders, the ones who cheat each other and make each other deviate; those who follow the fake leaders will hasılaşacaklar there. “Senden oldu, benden oldu”. “Retribution among enemies on the Day of Judgment is a fact, through redistribution of the rewards [for their good deeds]. If they have no rewards [for their good deeds] left, then redistributing the burden of evil deeds to them [from their opponents] is a true and possible (jaiz). There are many news and authentic hadiths regarding this matter. “Whoever holds a right of his Muslim brother that is taken cruelly, he should make peace with him before the Day of Judgement where money will not be present anymore. If he dies before paying his debt and if he has rewards [for his good deeds], the amount that equals to his cruelty will be taken and given to him. If the cruel person does not have any good deeds, then the sins of the innocent will be taken and given to that cruel person. You see, friends, this is an Hadith-i Sharif narrated by Sahih Bukhari. Moreover, let’s see what our Beloved Prophet said, “Do you know who is the bankrupt?” Our Prophet asked this to his companions, “Do you know who is the bankrupt?” “They said, ‘The bankrupt amongst us is one who has no money.’.” Upon that our Beloved Prophet (Alehis-Salatu was-Salam) said, “The real bankrupt of my Ummah would be he who would come on the Day of Resurrection with good deeds like Namāz, Fasting and Sadaqah (charity), (but he will find himself bankrupt on that day as he will have exhausted the good deeds) because he reviled others, brought calumny against others, unlawfully devoured the wealth of others, shed the blood of others and beat others; so his good deeds would be credited to the account of those (who suffered at his hand). If his good deeds fall short to clear the account, their sins would be entered in his account and he would be thrown in the (Hell) Fire,” commanded our Beloved Prophet. That was narrated in the Sahih Muslim. Friends, Pond of Abundance (Ḥawḍ al-Kawthar) is a fact. Our Prophet has a Pond of Abundance. The Pond of Prophet Muhammad Mustafa, sallā Allāhu ʿalayhi wa-sallam, is a fact. “Paradise and Hellfire are already created, and they exist today. Moreover, regarding this topic the Lord says in the Surah al-Kawthar which you all know, “ʾinnā ʾaʿṭaynāka l-kawthar” – “Indeed We have given you abundance.” Now, “ʾinnā ʾaʿṭaynāka” means “Indeed We have given you.” So, what did He give? He gave, “l-kawthara” – “Abudance – Kawthar.” Almighty Lord says that He has given him Abundance (Kawthar). This Pond of Abundance is the Pond of Kawthar, and just like that He also gave many good things. You see that one of them is the Kawthar. The river of the Prophet is in the Paradise, and his pond is in where the Qiyamah will break loose, they said. Look, our Beloved Prophet’s river, the River of Kawthar is in the Paradise. However, his pond, in other words, Pond of Kawthar, is in where the Qiyamah will break loose, they said.

 

(Dakika: 45:05)

 

Al-Qurtubi says, “There are two ponds. One is before the As-Sirāt and the Mizaan. This is the truest opinion,” he says. Moreover, “The people will rise from their graves thirsty, they will come to this pond before going to the As-Sirāt and the Mizaan. The second one is in the Paradise. Both of them are called Kawthar (Abundance).” One of them is called the River of Abundance, and the other is called the Pond of Abundance. For that reason, Al-Imam Al-Azam said, “Kawthar (Abundance) is a fact.” Indeed Al-Imam Al-Azam is a scholar who knows the Glorious Qur’an and the authentic hadith best. “There is a pond of our Prophet. They will rejoice as more people come to their pond.” In other words,  the prophets have a pond, he says. Each prophet has them for their people. “I hope more people will come to my pond,” he said. That is what our Prophet said according to a narrated report. Thereafter, according to the reports of Al-Qurtubi, the Mu’tazila, the Kharijites, the ones who go against the community of Muslims such as the venial sinners (fasiqs) will be banned from Prophet’s pond. It is haram (non-permissible) for them to drink for that pond, they said. The hadith regarding the pond was narrated by thirty-plus companions. It is almost mutawatir. Again, another Hadith-i Sharif is as follows. Friends, this one is narrated in Sahih Muslim, “My Pond in Paradise is so long that it takes a month’s journey to cross it. Its water is whiter than milk, and it smells nicer than musk (a kind of Parfume). Its taste is sweeter than honey. It is colder than snow, and softer than foam. Kandilleri zebercetten, çanakları gümüştendir. Its cups are more numerous than the numbers of the stars. The one who drinks from it will never be thirsty.” “İyi kullarım için gözlerin görmediği, kulakların vasfını işitmediği ve hiçbir beşerin kalbine geçmeyen vasıfla makamlar hazırladım”. That is an Hadith-i Qudsi reported in Sahih Bukhari and Muslim. Its meaning belongs to Almighty Allah, and its text is conveyed by our Prophet. “I was placed in the Paradise and the Hell was showed to me.” That is what our Prophet said. “I have entered the Paradise, and the Hell was showed to me,” he said. Bir haberde de böyle buyrulmuştur.

 

Moreover, the Mu’tazila, again, declared opposite opinion to the Ahl al-Sunna in this matter, too. Friends, “Indeed he [the Prophet] saw him [Gabriel] another time [in His true form while descending from Mi’raj] by Sidrat-ul-Muntahā (the lote-tree in the upper realm) near which there is Jannat-ul-Ma’wā (the Paradise of Abode).” As you know, these are the 14th and 15th verses of Surah An-Najm. “Allah’ın arşı cennetin tavanıdır”.

 

(Dakika: 49:55)

 

Friends, there is also this hadith that is reported. Because, As-Sirāt is fact by the book and the sunna. “wa-ʾin minkum ʾillā wāriduhā kāna ʿalā rabbika ḥatman maqḍiyya” – “There is none among you who does not have to arrive at it. This is undertaken by your Lord as an absolute decree, bound to be enforced.” This is the 71th verse of Surah Maryam. Again, Imām al-Nawawi says the following in his commentary on Sahih Muslim: “The meaning of “arrive” in this verse is passing over As-Sirāt (bridge).” That is also narrated in Sahih Muslim as, “The As-Sirāt is a bridge that lays over the Hell, thinner than hair, sharper than sword.” There are also reports that are narrated in that way. There are also some narrations which say, “As-Sirāt bridge will be thinner than hair for some people [deserving] of Hell, and for some it will be wide as a valley.” Yes friends, “Allahumma salli wa sallim” – “O Allah! Selâmet ver, Allah’ım selâmet ver”. You see, this is how our Prophet had prayed. This was narrated in the Sahih Bukhari by al-Bukhari. “wa-ʾin minkum ʾillā wāriduhā” – “There is none among you who does not have to arrive at it.” Friends, there are some who are opposed to this, too. Mu’tazila is foremost amongst them. “The meaning of “wārid” is “passing over the Hell,” this is how it is explained. The word, “wārid” means “-to enter”. “There is no person who will not enter the Fire, whether they be good or bad. While passing over the Hell, its fire will be cold and peaceful for the believers, as it was for Abraham Alayhissalam. It is even that there will be a rumble in Hell due to that cold.” In a narration the following is said, “O believer, pass. For your light has put out my Fire,” it will say. Bunlar müminlerin cehennemi müminin nuruyla sönmektedir. There are seperate places for each person in Hell. Now, the source of this report was narrated by Ahmad ibn Hanbal. “Surely those for whom We have destined the finest reward will be kept far away from Hell,” this is the 101th verse of Surah al-Anbya. As far as it was narrated by the Mücahid, they said, “müminin cehennem ateşine girmesi, dünyada iken vücuduna humma sıtma hastalığının isabet etmesidir” demişlerdir. “The severity of malaria is due to the Fire of Hell.” Friends, this was narrated in Sahih Bukhari and Sahih Muslim. Moreover, it is pointed that the sins of the believers who catch malaria in this world will be forgiven. “The word, “wārid” is them kneeling around the HellFire,” this meaning was found suitable according to an opinion. “Then We will save those who feared Allah, and will leave the wrongdoers in it, fallen on their knees.”

 

(Dakika: 55:05)

 

Friends, this is the 72nd verse of Surah Maryam. Most valuable and venerable friends, “That Day, We will seal over their mouths, and their hands will speak to Us, and their feet will testify about what they used to earn.” This is the 65th verse of Yā Sīn Sharif. Moreover, “on the Day their tongues, hands, and feet will testify against them for what they used to do.” This is the 24th verse of Surah An-Nur. Friends, this is the transliteration of it, “yawma tashhadū ʿalayhim ʾalsinatuhum wa-ʾaydīhim wa-ʾarjuluhum bi-mā kānū yaʿmalūn,” commanded our Almighty Lord. “When they come to it, their hearing will bear witness against them.” This is the 20th verse of Surah Fussila. And this is the transliteration, “ḥattā ʾidhā mā jāʾūhā shahida ʿalayhim samʿuhum wa-ʾabṣāruhum wa-julūduhum bi-mā kānū yaʿmalūn,” commanded our Almighty Lord. You see, the Mu’tazila even opposed to these verses of the Qur’an. They are not aware how wrong they are. “And they [deniers] will say to their skins, ‘Why did you testify against us?’ They (the skins) will say, ‘We were made to speak by Allah, the One who has made every thing to speak.’ (Amenna ve saddakna). This is the 21st verse of Surah Fussilat. Yine İmâm-ı Âzam cennet ve cehennem hayatının ebedîliği hakkında bakın ne diyor Şanlı Kur’an’a istinat ederek, Kur’an’a dayanarak, sahih sünnete dayanarak. “The lives of the people of Paradise and Hell will not end, rather they will stay forever,” he says. Yes, friends, Almighty Lord created the Hell and the Paradise for rewards and punishments. “Those are the companions of Paradise; they will abide therein eternally.” This is the 82nd verse of Surah al-Baqarah. And this is its transliteration, “ʾulāʾika ʾaṣḥābu l-jannati hum fīhā khālidūn,” He commanded.

 

“ʾulāʾika ʾaṣḥābu n-nāri hum fīhā khālidūn” – “They are the people of the Fire. They shall be there forever.” This is the 116th verse of Surah Ali ‘Imran. Yes, friends, Allah Ta’ala guides the ones who wish to the straight path due to His kindness; and He lets the ones who want to go astray, go astray. Look, “who wants.” What does some want from Allah’s kindness? They want Sirat al-Mustaqim (the right path). Allah guides him due to His kindness. What does the other one do? He does not want the right way, he wants to be a deviant. So, what does He do for him, due to His justice? Almighty Lord let’s him go astray because he wanted to become a deviant. In other words, He gives what they ask for. Had He not give what they wanted, then this would not be a test, there would not be freedom; rather that would be compulsion and enforcement. There can’t be a test where there is enforcement. Allah Ta’ala wa Taqaddas (jalla jalaluhu) admits the servants who wish for it to the path of faith and obedience by honouring them with His attribute of Jamal [Beauty]. This is a favour of Allah. Yani onları bakın bir de diyor, dileyen kimseleri de küfrü dileyen bunlar ve isyan yolunda bırakıyor bunları da çünkü küfrü istiyorlar.

 

(Dakika: 1:00:15)

 

He makes them succeed in their wishes by honouring them with His attribute of Jamal [Beauty]. Allah’s divine guidance is rendering the servant suceed in goodness, and imān (faith), and bestowment. Friends, let’s see what Al-Imam Al-Azam says about Allah’s guidance and His letting the servant’s go astray: Allah’s misguidance is helping the servant. This is because the person earns disbelief. The explanation for that goes like this: Allah Ta’ala does not render the servants who do not want His way, and who wants to participate in disbelief and revolt, successful in the deeds He is pleased with. The man wants disbelief, rather than imān (faith). For that reason, Allah does not render those who want disbelief succesful. That is due to Allah’s justice. Now, would you give imān (faith) to him if he earns disbelief? He did not want imān (faith), he did not earn it. Rather he wanted disbelief, then earned it. “So, whomsoever Allah wills to guide, He makes his heart wide open for Islam, and whomsoever He wills to let go astray, He makes his heart strait and constricted, (and he feels embracing Islam as difficult) as if he were climbing to the sky.” He widens their hearts to contain the monotheistic faith, and makes them radiant. Allah widens the hearts of whom He wills to guide for it to contain the monotheistic faith, and makes them radiant. The sign of that is preparing for the Hereafter before dying. So, let’s see what Al-Imam Al-Azam said, “Him not assisting the person who wants to deviate is due to His justice; just like that, punishing such people because of the sins they committed is also due to His justice. We do not say that Satan yanks faith from mankind forcefully. Because he can’t take it by force. Rather we say, “the servant abandons his faith. When he does, Satna comes and snathes it from the servant.” In other words, Satan has no effect unless the servant abandonds imān (faith). For that reason, Satan can delude someone but can’t take one’s imān (faith) by force. He does not possess the power, he does not have sovereignty in that. “ʾinna ʿibādī laysa laka ʿalayhim sulṭānun” – Let’s see what Almighty Lord says, “Indeed, over My [believing] servants there is for you no authority. And your Lord is enough to look after (everything).” This is what Almighty Lord said to the Satan. He says to the Iblis (Satan), “Indeed, over My [believing] servants there is for you no authority. And your Lord is enough to look after (everything).” – “ʾinna ʿibādī laysa laka ʿalayhim sulṭānun”, commanded Almighty Lord. This is the 65th verse of Surah al-Isra. He makes them dependent on him. What does the Satan do? He deludes. When a person believes in those delusions, then he achieves domination over that person. When you keep Satan’s word, and believe in the delusions he takes you under his command. That does not result from Satan having dominance over all people.

 

(Dakika: 1:05:05)

 

You are falling into that situation because you’re holding his word. “ʾillā mani ttabaʿaka mina l-ghāwīn” – “My servants are such that you have no power over them except those of the deviators who will follow you.” This this 42nd verse of Surah al-Hijr. Deviated people become subjected to Satan, and they follow his words. “la-man tabiʿaka minhum la-ʾamlaʾanna jahannama minkum ʾajmaʿīn” – “Indeed, whosoever will follow you from among them, I will fill Hell with all of you together.” In other words, the Hell will be filled with the followers of Satan. This is the 18th verse of Surah al-A’raf. “The questioning in the grave [shortly after death] by Munkar and Nakeer is a fact.” “Who is your Lord? What is your religion? Who is your prophet?” In a Hadith-i Sharif that is reported in Sahih Bukhari and Sahih Muslim, our Beloved Prophet (Alehis-Salatu was-Salam) said these words while passing near a graveyard, “Ve merra Aleyhisselatu ve selamü ala kabreyni fe kale innehüma leyü azebani,” – “Both of these are in pain.” You see, our Prophet said that the ones in the graves are in pain.” Friends, this was reported in Sahih Bukhari and Sahih Muslim by Ahmad ibn Hanbal.

 

Yine “Allah Teâlâ, imân edenleri hem dünya hayatında hem de âhiret hayatında değişmez söz olan şahadet kelimesi üzerine sabit kılar, Tevhid inancına bağlı yapar”. İbrahim Suresi’nin 27. ayet-i kerimesidir. Al-Imam Al-Azam exempt the prophets, kids, and martyrs from questioning in the grave. “The glow of the swords are enough as witness for them.” Friends, now, this is for the martyrs, the veterans, and at the same time mujahids. İmâm-ı Âzam kâfirlerin çocuklarına kabirde soru sorulması, cennete girmeleri ve onlarla ilgili benzeri konularda tevakkuf etmiş, bir görüş belirtmemiştir, deniyor. For that reason, it is ruled that the children of the deniers will be servants to the people of Paradise. So, this is the opinion of Ahl al-Sunna regarding the matter. The punishment in grave and the rejoin of the soul [and mind] to the body [shortly after death for questioning]. Now, there emerged some people who even deny the punishment and questioning in the grave. Those people are in danger of resulting in the severest punishment in the grave, because they denied. The rejoin of the soul [and mind] to the body [shortly after death for questioning] of mankind is a fact.

The tightening of the grave and the punishment therein is an inevitable fact affecting all blasphemers and some sinful believers. The disbeliever will say, “Ha! Ha! I did not understand.” The original of this answer is present in Sahih Bukhari and Sahih Muslim, also reported in Sunan Abu Dawood. Some of the Rafidhis are opposed to this. The Hadith-i Sharifs which attained the rank of tawātur were narrated.

 

(Dakika: 1:09:58)

These Hadith-i Sharifs were put into words by our valuable hodja (religious teacher) Jalal al-Din al-Suyuti, in his book named, Sharḥ al-ṣudūr bi-sharḥ ḥāl al-mawtī wa-al-qubūr, and Şerh’us-Sudûr Fi Âhvâl-i Ehl’il-Kubür. “an-nāru yuʿraḍūna ʿalayhā ghuduwwan wa-ʿashiyyan” – “The Fire, they are exposed to it morning and evening.” And this is the 46th verse of Surah Ghafir. “Kıyamet koptuğu gün Firavun’ un kavmini azabın en şiddetlisine atın” . Şu anda Firavun ailesi kabir azabı çekmektedir. Kıyamet koptuktan sonra daha şiddetlisine gidecektir. “We will certainly make them taste some of the minor torment before the major torment.” Friends, this is the transliteration of it, “wa-la-nudhīqannahum mina l-ʿadhābi l-ʾadnā dūna l-ʿadhābi l-ʾakbari”. We will make them taste the minor torment. What is refferred by “major torment” in this verse is the torment of the Hereafter. The minor one is the torments in this world. The severe punishment is in the Hereafter. “As for the one who turns away from My message (the Glorious Qur’an), he shall have a straitened life.” “And whoever turns away from My remembrance – indeed, he will have a depressed life,” there are also some verses that say there will be a satan hounting him. There are also some verses which say, “We will raise them up blind on the Day of Judgment.” When we look into the 124th verse of Surah Ṭā Hā, we can clearly see these truths. You can absolutely see them. Moreover, “Indeed the tightening of the grave is a fact,” the grave tightens. If anyone were to escape from the tightening of the grave, that would be Sa’d ibn Mu’adh, whose demise made the ninth heaven tremble” In other words, there is a report regarding that no one will escape from the tightening of the grave, however, the one’s Allah willed are exceptions. Moreover, in the tightening of the grave, there are differences between the believers and unbelievers, obedient ones and rebellious ones. That tightening is like an affectionate mother embracing his son who just got back from a journey. He says that the tightening is like hugging of an affectionate mother. Therefore, the grave hugs some people like that, and intertwines the bones of the others. “The grave is but a garden from the gardens of Paradise, or a pit from the pits of the Fire.” This is an hadith reported by al-Tirmidhi. And this is its transliteration, “el-kabru imma ravzatünn min riyazil cinâni ev hufratün min huferinniyrâni”. This Hadith-i Sharif was narrated by al-Tirmidhi and al-Tabarani. So, let’s see what is said in another report, “Indeed the grave is the first of the mansions of Hereafter. If the dead escapes from that mansion, the rest is much easier. If he can’t escape from the grave, the aftermath of the punishment in grave is much severe,” said our Prophet.

 

(Dakika: 1:14:53)

 

That was narrated by Al-Tirmidhi and Al-Nasa’i on the authority of Uthman ibn Affan and it is a Hadith-i Sharif based on our Prophet. This was mentioned by Ahmad ibn Hanbal in his Musnad [Hadith Collection]. The human soul leaves body in sleep. He answered like this when he was asked how the flesh of the dead feel pain without there being a soul: “Like his teeth that aches though it bears no life.” They asked our Prophet, and this is how he replied, according to the narrations. Again, if the person who died is a disbeliever, then his punishment continues in the grave until the Day of Judgement. However, in Fridays, and in the months of Ramadan-i Sharif, the punishment is lifted for the sake of Prophet Muhammad, sallā Allāhu ʿalayhi wa-sallam. There is also a report saying that. This is a report conveyed by al-Qunawi. Prophet Muhammad, sallā Allāhu ʿalayhi wa-sallam, asked our mother Aisha, “What will be my situation when the grave tightens and the Munkar and Nakeer starts asking questions?” Then Prophet Muhammad replied, “O, Humeyra! Indeed the tightening of the grave is like a mother tightening his childs feet. The Munkar and Nakeer’s questions are like darkening one’s eyelids with kohl when the eye dazzles.” There is a report like this but of curse that changes according to the situations of the believers. The situation of the disbelievers is worse. “O Umar! What will be your situation when the two test angels will come to you?” There is a report from our Prophet that goes like that. This was asked to Umar, so that the world may hear, and of course, Umar replied to that like this, “O Rasulullah, will I be in the right mind in that situation? Our Prophet, sallā Allāhu ʿalayhi wa-sallam, said, “Yes.” Upon that Umar said, “Then I do not care at all.” In other words, Umar said I will inshaAllah answer to the Munkar and Nakeer. This report was also narrated. “In the Friday, and the Friday night, the punishment is lifted from him. When a believer dies in the Friday night, if he is a rebellious one, then there will be a punishment in the grave for one moment. Then until he Day of Judgement there won’t be any tightening.” There is a report that says al-Qunawi continued on by saying, “in the event that the believer dies in the Friday night.” Moreover, it is said that the punishment being lifted from the one who revolted against Allah in the Friday, and not returning until the Day of Judgement is a false opinion. They said it is not true.”

 

 

“Never take those killed in the way of Allah as dead. Rather, they are alive with their Lord, well-provided,” Rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them.” Friends, this is the 169th verse of Surah Ali ‘Imran. “mimmā khaṭīʾātihim ʾughriqū fa-ʾudkhilū nāran” – “They were drowned because of their iniquities, then made to enter a Fire.” The word, “fa” that comes after “ʾudkhilū” means “sequent”. In other words, the people of Nūḥ were thrown into the Fire the moment they have drowned.

 

(Dakika: 1:20:10)

 

Look, they were destroyed in the earth, but they are also made go into the fire on the other side. So, for us, the opinion that suggest that the punishment in the grave will be made both with the body and the soul is the truest one. The soul is an elegant thing. Yaş ağaca suyun nüfuzu gibi cesede nüfuz etmiştir. Yüce Allah (celle celâlûhu) ruh cesette kaldığı müddet hayatı devam ettirme âdetini geçerli kılmıştır. The soul is like the rays of the sun for the body. “Gülsuyu güle sirâyet ettiği gibi ruh da bedene sirâyet eden bir cevherdir”. The issue is whether the soul is a jawhar – substance, or an elegant matter. The truth is that it is an elegant matter. “quli r-rūḥu min ʾamri rabbī wa-mā ʾūtītum mina l-ʿilmi ʾillā qalīla” – In the 85th verse of Surah al-Isra, “Say, “The soul is something from the command of my Lord, and you are not given from the knowledge but a little.” The humans have less knowledge regarding the soul. “To Him alone belong the creation and the command. Glorious is Allah, the Lord of all the worlds.” – “ʾa-lā lahu l-khalqu wa-l-ʾamru tabāraka llāhu rabbu l-ʿālamīn”, commanded the Lord in the 54th verse of Surah al-A’raf. The knowledge regarding this issue is left to Allah. This is the opinion of most of the ālims (Islamic scholars) of Ahl al-Sunna wa’l-Jama’ah. Friends, Al-Imam Al-Azam, rahmatullahi alayh, said, “The people will be resurrected in a day that will last fifty thousand years in order to give rewards after death, and give punishment, and to pay the rights of the people which are violated by one another. For Allah Ta’ala commanded, “wa-ʾanna llāha yabʿathu man fī l-qubūr” – “Indeed Allah will resurrect those who are in the graves.” This is the 7th verse of Surah al-Hajj. Yes friends, it is necessary to leave the knowledge regarding the soul to the presence of Allah. This is because the people do not possess the true knowledge regarding the soul. “We shall gather them together [in the place of reckoning], so as not to leave a single one of them.” This is the 47th verse of Surah al-Kahf. “…and when the wild beasts will be gathered together,” this is the 5th verse of Surah At-Takwir. Friends, “Just as We originated the first creation, so We shall bring it back again,” this is the 104th verse of Surah al-Anbya. “thumma ʾinnakum yawma l-qiyāmati tubʿathūn” – “Then you will indeed be raised up on the Day of Resurrection,” this is the 104th verse of Surah al-Muʾminūn. Dünya lezzetleri, köpekler, böcekler ve haşereler arasında müşterektir. Sonra bu lezzetler çabuk yok olur ve kolay kesilir. If so, the providence in imān is believing the life after death. Those faithless who do not believe in the real life will not be able to escape from the Fire. Yes, friends let’s move on to this verse. “ Ask ˹those disbelievers, O Prophet˺, ‘Who provides for you from the heavens and the earth?’

 

(Dakika: 1:25:08)

 

Say, ‘Allah! And indeed, we (the people of Mecca) or you (the polytheists) are either upon guidance or in clear error.’.” This verse is from Surah Saba. And this is its transliteration, “qul man yarzuqukum mina s-samāwāti wa-l-ʾarḍi quli llāhu wa-ʾinnā ʾaw ʾiyyākum la-ʿalā hudan ʾaw fī ḍalālin mubīn”. This was the 24th verse of Surah Saba. For the mujtahid absolutely true knowledge is a requirement. Definitive judgements are for the imitators. Friends, “Do those who have committed evils assume that We will make them like those who believe and do righteous deeds, so as their life and death becomes equal?” This is the 21th verse of Surah al-Jathiyah. That is impossible. Can the Paradise and Hell be equal? Can disbelief and imān (faith) be equal? There must be a distinction between the one on the rightheous path, and the one on the wrong path so that the one on the wrong path has to know his situation. The world is created for the test in life. “Indeed, the Day of Judgement (between the right and wrong) is an appointed time.” The guidance requires receiving rewards in return of the work. It requires giving rewards to the person who works in return of his work. That is guidance. In the house of world, blessings are given to the rebellious, and the obedient ones are tested. The day of punishment is necessary. The return of the good deed are blessings, and no punishment should mix into it. And the return of the bad deed is punishment, and no blessings should mix into it. In the earthly life, the blessings are mixed with hardships and punishments. “We did not create the heavens and the earth and what lies between them for play.” “Had We intended to have a pastime, We would have had it from Our own, if We were ever to do so.” These are the 16th and 17th verses of Surah al-Anbya. We understand these from the verses of our Lord. “And We did not create the heavens and the earth and what is between them just as players.” “We did not create them but with true purpose, but most of them do not know.” That day in which the right and wrong will be distinguished is the time of punishment for all people. These are the 38th and 39th verses of Surah Ad-Dukhan. You see, most valuable and venerable friends, we continue to give you discovery notes from Al-Fiqh Al-Akbar.

 

Now, uttering Allah’s attributes in a way that suits His glory. Like the scholarly people have said, it is permissible to utter Allah’s attributes in a language other than Arabic, such as Persian. That is without attributing Him with the attributions of the creation, this is importnat. It is permissible to say, “rûy-i huda” without attributing Him with the attributions of the creation and without a how/modality. This is important.

 

(Dakika: 1:30:00)

 

Because, Allah’s face is one of his attributes without how/modality. The meaning of “face”, and what Almighty Lord meant by it is submitted to Him. It is not permissible to ask questions regarding that like “how”. Because, only He knows what He meant by that word. This is because He has no comparables. He does not resemble any among the creation. Nothing among the creation resemble Him, either. Now, this is also same with the word, “Yad Allah” – “Hand of Allah”, and other attributes without how/modality are the same. Also, approximity and distance to Allah is also without a how/modality. No one can ask how approximity can be because that is a süphan. He is free from time and space. Its how and quantity is only known to Him. Being close or far from Allah is not in the meaning of physical distance, or short distance. It is also not in the meaning of virtue, dishonor, goodness, or contempt. Only the one who obeys to Allah is close to him without a how/modality. The one who obeys is close but without a how/modality. Its how is only known to the Lord. The one who revolts is also far from Allah but without a how/modality. This is also without a how/modality. Its how is only known to the Lord. The states of being far, close, or direction are present in the servant who begs to Allah Ta’ala. To be a neighbor to Allah Ta’ala in Paradise, and being in the presence of Allah will also be without a how/modality. In other words, their how and quantity is known to no one except the Lord. It is not necessary to say “how” regarding these things. These are attributes without how/modality, and are from the mutashabih (metaphorical). Their explanation and discovery is only known to Allah. There are the original texts of these in which we completely believe. We submit their meaning and use to our Lord. “But prostrate and draw near [to Allah ].” You see that in a verse from Surah Al-‘Alaq. This is the 19th verse of Surah Al-‘Alaq. Now, the meaning of that is draw near pleasing Allah. And also according to a remark, it means -to prostrate, and keep continue to draw near Allah Ta’ala as you wish.” In the Hadith-i Sharif our Prophet says, “The closest the servant is to Allah Ta’ala is the state of prostration (sajdah).” However, this closeness is also without a how/modality. Its “how” is not known to anyone except Allah. “For him who stands in awe of his Lord will be two gardens.” – “wa-li-man khāfa maqāma rabbihī jannatān”. This is the 46th verse of Surah Ar-Rahman. However, whoever feared from his Lord and kept his self (nafs) far from its desires, without a doubt the Paradise is where he will go.” He deserves the Paradise. “Hakk’ın halka, halkın Hakk’a yakınlığı keyfiyetsiz bir vasıf, keşifsiz bir naattır (bir şeyi överek anlatma)”. That is what Al-Imam Al-Azam said. Yes, I am repeating this part due to its importance. “Hakk’ın halka, halkın Hakk’a yakınlığı keyfiyetsiz bir vasıf, keşifsiz bir naattır (bir şeyi överek anlatma).” Also, one must be careful about these. The meanings of these, and their discovery is submitted to Allah.

 

(Dakika: 1:35:01)

 

“And We are closer to him than (his) jugular vein,” this is from the 16th verse of Surah Qaf, and this is its transliteration, “a-naḥnu ʾaqrabu ʾilayhi min ḥabli l-warīd.” Commanded Almighty Lord. He says, “We are closer to him than (his) jugular vein.” This approximity is also without how/modality. Its how and quantity is only known to Almighty Lord. The text is there, in which we believe. We submit its featurs and discovery to the Lord. The All-Knowing Lord knows those, too. Yes, friends, our discovery notes from Al-Fiqh Al-Akbar will inshaAllah continue.

 

(Dakika:1:35:48)