Unbenannt-1

Turkish English Fikhi Ekber Lesson 23

Al-Fiqh Al-Akbar – Lesson 23

 

Eûzubillahimineşşeytânîrracîm, Bismillahirrahmanirrahim Rabbi euzûbike min’hemezatişşeyâtîyn ve euzûbike Rabbi enyehdûrun. Eûzubillahi min mestâazabihi Muhammed Mustafa sâllâllâhu teâlâ aleyhi ve sellem. Ve Musa ve İsa ve İbrahimüllezi veffâ ve min şerri mâ hâlâkâ ve zerâhe ve derâhe ve min şerri mâ yüttega ve min şerri mâ tahtesserâ ve min şerrihüm iblesâ ve cünubihi ve min şerri mâ yüttega Bismillahirrahmanirrahim “Fezkûruni ezkürküm veşkûruli ve lâ tekfûrun“ (Sadakallahülazîm).

 

Most valuable and venerable friends, Al-Qur’an Al-Karim is Allah’s kalam (speech) that is written on the mus’hafs (books). And we are continuing to give you discovery notes from Al-Imam Al-Azam’s book Al-Fiqh Al-Akbar. The Glorious Qur’an, which is the Al-Qur’an Al-Karim of Allah, most exalted, is the kalam (speech) of Allah that is sent down to Prophet Muhammad (Alehis-Salatu was-Salam), and it is written on the mus’hafs (books). The Muslims of all of the world needs to have a completely true knowledge regarding Al-Qur’an Al-Karim, and they also must have the correct type of belief. Now, it is narrated that Al-Imam Al-Azam said this: “There is no apology in terms of not knowing Allah for the person who is rational, can think, can see his creation, and the creation of the heavens and earth.” In other words, if everybody owns intellect, and if they are seeing this universe too, then there can’t be an apology regarding not knowing Allah, says Al-Imam Al-Azam. Imam al-Māturīdī had also followed this path. “It is obligatory (fard) for them to know him by their intellect.” Know who? He says that it is obligatory (fard) for them to know Allah Ta’ala (jalla jalaluhu) by their intellect. “Had Allah Ta’ala not sent down prophets, it would still be obligatory (fard) for the people to know Allah (jalla jalaluhu) using their intellects.” The prophets were sent down, along with books, and thereafter knowledge (ilm) and wisdom were brought forth. Thereafter, not knowing Allah is a misery and misfortune forever. The intellect is a tool. Allah Ta’ala introduces that ruling to that intellect. Almighty Allah (jalla jalaluhu) introduces that provision to that mind by showing the beautiful and ugly things in existence.

 

The Ashʿarites had said that the people won’t recognize Allah Ta’ala by means of intellect unless He sends down prophets. They said that the intellect can’t recognize a ruling amid the rulings of Allah Ta’ala on its own. We say that the intellect can know some of the rulings of Allah Ta’ala without there being prophets sent down. However, only some of them. That is just like the necessity of affirming the prophethood of a prophet, or a harmful lie being non-permissible [haram], that may happen without requiring reasoning or research, or one may look at the universe and think in order to discover those provisions..

 

(Dakika: 5:07)

 

Friends, in all of the nations of the world, dishonesty is forbidden. As you know, dishonesty is forbidden even in the nations who lack belief in Allah. Being honest is required for them, too. But unfortunately all of the works that are done without recognizing Allah are not valid in the grave and in the Hereafter. Now, let’s have a look. Emir ve yasak olmadan işlere tâat ve masiyet adını vermekse istikbale göre bir şeye ad verme kabilinden, efendim, mecazdır, denmiştir. Almighty Lord said in the Qur’anic verse I am reading: “fa-dhkurūnī ʾadhkurkum” – “So Remember Me, and I will remember you.” Mention Me and I will remember you, says Almighty Lord in the 152nd verse of Surah al-Baqarah. “wa-mā kunnā muʿadhdhibīna ḥattā nabʿatha rasūla” – “And never would We punish until We sent a messenger,” says the Lord in the Qur’anic verse which is the 15th verse of Surah al-Isra. Now, these are the real and true ones one by one. However, the people should know their Lord also by menas of intellect. Yet prophets were sent down in the past time period. That started with Adam Alayhissalam, and until this day many prophets came between Adam and Prophet Muhammad, and also books were sent down, and the truths were told to the people, and the people have been warned. Thereafter, that is up to the humankind. According to the preferred opinion in the Shafi‘i School, the imān (faith) of the person who did not receive invitation from a prophet is not authentic, just like the imān (faith) of the kids. That is not the case according to the three other imāms. The case of the children are not that according to other grand mujtahids, but that is what the Shafi’ites said. However, the evidence the mujtahids studied and relied on are absolutely perfect. Each and every one of them had pointed out a truth. They have protected the perfect union in the source even though the people can’t understand their apparent meanings. In the brances, however, riches have occured. So, let’s have a look. According to the Hanafites, such an offer as a divine gift due to the promise in return of the troubles is not permissible (jaiz). For example, it is not permissible (jaiz) if Allah Ta’ala wanted a person to hold and lift a mountain, and then punish him in the event that he did not do that work. This is because, “Allah does not task any soul beyond its capacity.” – “lā yukallifu llāhu nafsan ʾillā wusʿahā”. This is the 286th verse of Surah al-Baqarah. The Hanafites said that based on this truth. As for the Ashʿarites, they saw that permissible (jaiz) by relying on the same verse. You see the difference between one mind and another. Knowing the result of a work has no effect in “the power of that owner becoming void.” You should understand this well. Knowing the result of a work has no effect in “the power of that owner becoming void.”

 

(Dakika: 10:03)

 

In other words, there is no compulsion here. Knowing and forcing are different things. Almighty Lord has never forced any servant to do some misdeed, or do some good deed. However, He has eternally encompassed the actions of everyone, He knows everyting. You see, it would be really good if the humanity understood these well. It is impossible to think cruelty when it comes to Allah Ta’ala. Allah is free and far from cruelty. Allah does not inflict cruelty. He only implements justice. And that is according to the crimes of everyone. Moreover, no one can force Almighty Allah (jalla jalaluhu) to do something. You can’t say ‘doing that is obligatory for you,’ to Allah. Friends, His works and His justice or His generosity is due to His benevolence. The Muslims of the world should know the Islamic fundamentals (amantu) very well. We endeavor in this matter. We are trying to take creat care about the discovery notes of Al-Fiqh Al-Akbar, so that they can be understood well, by the grace of our Almighty Lord. Even sometimes we are repeating them because these lectures are not permissible (jaiz) to forget. Valuable friends, this is a work related with imān (faith), the science of faith should be in everyone’s heart, these lessons should be known well, and should be engraved on the soul. Prophet Muhammad, sallā Allāhu ʿalayhi wa-sallam, died with imān in his heart. This is because the prophets are innocent. And the greatest prophet is Prophet Muhammad. The other prophets were appointed for a temporary period of time while Prophet Muhammad is the last prophet, and he is eternally the prophet of all ages. He is the prophet of all nations. For that reason, it is certain that prophets die with imān in his heart. Prophet Muhammad had also died with imān in his heart, alayhissalatu wa sallam wa alayhimussalam. Good wishes and prayers to all prophets. Though some wonders and beautiful worships in mature forms have became visible in the wali servants of Allah other than Prophet Muhammad, we can’t certainly judge that they have died with imān in his heart. In other words, no one except the prophets can certainly say that a person has died with imān in his heart. We know them as Muslims, as believers, but only Allah can know if they died i with imān in his heart or not. However, that is not the case for the prophets, they have certainly died with imān in his heart. This is certain, they are innocent. Yes friends, look, for that reason when we look at the ālims, the wali servants, and the awliya we see that they fear more then everyone else, and they tremble with fear of Allah, and they are so right. The imān (faith) of the prophets are guaranteed but they love Allah more than everyone else, also it is them who fears the most. They have stood against to all kinds of dangers of the entire world, and they did it well. They have recognized no fear except fear of Allah.

 

The ālims and the awliya have also tried to do their best to stand humbly in the presence of Allah. They trembled with a complete fear, and a complete hope and all that is due to fear of Allah, and love of Allah.

 

(Dakika: 15:05)

 

You don’t have the change to say that someone has definitely died with imān in his heart when even their situation is not under guarantee. We know them as very valuable individuals but only Allah knows if they died with imān in his heart sor not. The prophet’s are guaranteed. However, all believers should fear very much from Allah and they also should never abandon hope from him, they should love Allah with all with body and soul, they should surrender to Him, and be in His presence day and night. And they should adorn their hearts with Allah. You are adorning your home, your place because this or that person will come. Allah looks into your heart all the time. So, you should prepare your heart for Allah Ta’ala. You heart should be an honest heart. You should strive for that. Your first objective is that you should know the Islamic fundamentals (amantu) really well. You should know the imān (faith) and its sciences well. You see the reason that Al-Imam Al-Azam wrote his Al-Fiqh Al-Akbar for the world. He brought forth his knowledge about the fundamentals (amantu) of Islam as a scholarly enlightenment along with the evidence of imān in Islam. For that reason, the ten with glad tidings of paradise, and similar companions have always feared their situation may change and end up bad. Look, none of the awliya can reach to the level of a companions. The level of the companions are superior, much superior. Even they are very afraid, as you see. Even the ones with glad tidings of paradise feared they may make a mistake and lead their imān (faith) into danger, they had feared very much that their situation may change, and end up bad. We need to compare the situation of the awliya when the situation of the companions is that. Following the prophets, the companions are the most ranked people in this world. These are people with glad tidings of paradise. Even they are afraid. They are never abandoning hope, but they are fearing a lot. The believers should never miss these lectures in order to reisde amid fear and hope, and they have to learn this well. You can’t say this person will go to the Paradise if you are not mentioning the propets. This opinion was conveyed from Muhammad ibn al-Hanafiyyah and al-Awzai. Naturally these are grand, and eminent ālims. Muhammad ibn al-Hanafiyyah and al-Awzai are both eminent indivuduals. May Allah have mercy on them all. Nevertheless, every believer is mentioned with Paradise. Yine her mümin için cennetle şahadet edilir. Look, there is primary evidence regarding that. And most of the Islamic scholars (ālims) hold this opinion. However, that demonstrates a presumptive provision. Moreover, as it is mentioned in Sahih Bukhari and Sahih Muslim, you can say “deserving of heaven” for the people witnessed by the believers. “Prophet Muhammad, sallā Allāhu ʿalayhi wa-sallam, encountered a funeral, and the people there mentioned them good, and for that funeral he said, “that became wajib (necessary).” Thereafter when he encountered another funeral, they mentioned the dead badly. For that reason he also said, “that became wajib (necessary).” Upon that Umar, radyallahu anhu wa ardhaum ajmain, asked, “O, Rasulullah, what is that which became wajib (necessary)?”

 

 

(Dakika: 20:05)

 

Our Prophet, (Alehis-Salatu was-Salam) Prophet Muhammad, the prophet of the universe said, “That corpse.” “The paradise became wajib (necessary) for that corpse you mention with good things. And for that corpse you mention with bad things the Fire became wajib (necessary). You are the witnesses of Allah, in the earth,” he said. You see friends, our Prophet’s discovery is unlike others. His discovery is the foremost and perfect discovery and he has miracles. For hat reason, if Muslims, good Muslims, are saying good things about a person, then there are glad tidings in that matter. If most of the Muslims are saying that a person is bad, and if they have documents, then there is danger there. However, the certain end result is only known to Allah. Now, there are apparent documents regarding Abu Talib. There are also situations that are based on secret narrations. For example, “ʾinnaka lā tahdī man ʾaḥbabta wa-lākinna llāha yahdī man yashāʾu ilâ aṣ-Ṣirāṭ al-mustaqīm” – “You cannot give guidance to [the straight path] whomsoever you wish, but Allah gives guidance to whomsoever He wills.” Friends, this is the 56th verse of Surah al-Qasas. Our Prophet was yearning for Abu Talib to become a Muslim. Unfortunately, the guidance is from Allah, so Almighty Lord sends this verse. He says, “Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills.” The prophets can’t guide the person whom Allah did not guide. The apparent situation of Abu Talib is really dangerous but we submit the other side of him to our Lord. “When it becomes certain that the polytheist is deserving of Hell, neither the believers nor the prophets are allowed to pray for him even though him is their relatives.” Look, it is not permissible to pray for the polytheists, or arrange funeral prayer for them. The prophets can’t pray for them either. The believers also can’t pay for them and perform their funeral prayers, they can’t even recite the Fatihah for their souls. In other words, the believer can’t pray for forgiveness upon the souls of non-believers. There must be a sign that the person said, “lā ʾilāha ʾillā llāh muḥammadun rasūlu llāh” or he has gone to a mosque and attended a namāz. Otherwise, his denial is apparent, you can’t pray for the people who apparently deny the Islamic rulings, whose disbelief, polytheism, and discord is apparaent. You can’t perform their funeral prayers, you can’t even recite the Fatihah for their souls. Even if he is your father. Abraham Alayihssalam worked really hard for his father. Almighty Lord warned him, “Your father is a polytheist,” He said. Thereafter he never wanted to remember his father again. For Almighty Lord warned him. Noah Alayhissalam was also warned about his son. In here, Prophet Muhammad, ʿalayhi ṣ-ṣalātu wa-s-salām, gives a lesson to the humanity in the person of his unlce Abu Talib, and he warns the humanity.

 

(Dakika 25:04)

 

You should pray to Almighty Allah day and night. My Allah! I seek refuge in you from polytheism, disbeleif, discord, divisiveness, and bad morals. You should pray to Allah day and night by saying that. “Allahümme e’dınî îmânen sâliha ve yâkinen leyse ba’dehû küfr”. So, what does this report from our Prophet say? “Grant me a constant and honest imān, this is what I want from You,” he says. I want a straight imān in which eternally will not reside any disbelief, denial, polytheism or discord. A true imān, a right imān… “ve yakînen leyse ba’dehû küfr”. Yaqeen (certain) imān, true imān, absolute imān… “ve rahmeten enâlü bihâ şerefe kerametike fiddünyâ vel âhira”. There are many prayers similar to these ones, in order to seek refuge. You should ask for true knowledge and imān, you should beg to Allah by having honest deeds, and recite these prayers honestly to Allah while performing your duty as a servant. The prayers that are prayed by lying around, revolting, and abandoning obedience have no groundwork. Without having good deeds, or saying divine words, no prayers will rise to the presence of Allah. You should get your mind together, the excepsions do not break the rule. Al-Imam Al-Azam also counted the children of Prophet Muhammad. Taher, Qasem, and Ibrahim are the sons of Prophet Muhammad, Messenger of Allah, sallā Allāhu Ta’ala ʿalayhi wa-sallam. Taher, Qasem, and Ibrahim. Fatima Az-Zahrā’, Zaynab, Ruqayyah and Ummu Kulthum were his daughters. May Allah be pleased with them all, radeyallāhu ′anhum wa radeyallāhu anhumma. According to the narration of Al-Zubayr ibn Bakkār, Prophet Muhammad’s, alaihissalatu wa-sallam, has another named Abdullah, other than Qasem and Ibrahim, and he died at young age while he resided in Mecca. That son used to carry the names Tahir and Tayib, too. Friends, inluding these he had three names. This is the opinion of most of the genealogy scholars (nasab ālims). Abu ‚Amr also had the same opion. This is the truest opinion. Al-Daraqutni says that Abdullah was also called Tayib or Tahir. He was also called Tayib and Tahir because he born after his father’s prophethood. Evet kıymetliler Tayyib ve Muttayyip isimli iki oğlu ile yine bir batında dünyaya gelmiş Tahir ve Mutahhir isimli başka çift oğulları daha vardı. Hence, the book called Sifat as-Safwa (The Characteristics of the Most Excellent) were written in this way. Yes friends, “The heart grows sad, making the eyes fill with tears. We can’t say things that will upset Allah. O, Ibrahim! Indeed we are sad for we are seperated from you.” It is narrated that our Prophet (Alehis-Salatu was-Salam) said that when his son named Ibrahim died. This child of Prophet Muhammad named Ibrahim has died when he was 70 days old or more; and he was buried in Al-Baqi‘ Cemetery.

 

(Dakika: 30:03)

 

Prophet Muhammad (Alehis-Salatu was-Salam) said, “Let’s bury him next to his brother whom we buried before,” and he was buried next to his milk sibling Uthman ibn Maz’un. Zaynab was the oldest daughter of Prophet Muhammad. This is the opinion of most scholars. Also according to some, Ruqayyah were the oldest of his daughters. Friends, Zaynab died on the eighth year of the hijra while she were with her husband and her aunts son Abu ‚l-ʿĀṣ Laḳīṭ. She had a son named Ali but that kid died at young age. She was a scholarly lady. When Mecca was conquered, she was behind the camel which Prophet Muhammad rode. Her another child was her daugher named Umamah bint Zainab. There are narrations which say that Ali ibn Abi Talib married to her after Fatimah’s demise. In other words, Ali ibn Abi Talib got married to her daughter named Umamah bint Zainab. In other words, with his sister-in-law’s daughter. Fatimah Az-Zahrā’ was also mentioned as Batūl (The Chaste/The Pure), radeyallāhu ′anhā wa anhumma. She was born when Proprhet Muhammad was 40 years old. In the text above, the reason that she was mentioned before Zaynab is because she is more eminent in terms of rank. “The reason that Fatimah was given that name is because Allah Ta’ala has protected her offspring from the Fire of Hell.” Al-Hafiz ad-Dimashqi narrated this hadith. There is a narration like that. Moreover, according to the narration of Imām al-Nasā’ī, Prophet Muhammad, (Alehis-Salatu was-Salam), said the following regarding why that was given to Fatimah Az-Zahrā’ (Radeyallāhu ′Anhā): “The reason that Fatimah was given the name “Fatimah” is that Allah Ta’ala (jalla jalaluhu) has protected her and those who love her from the Fire of Hell. The reason that she was also given the name Batūl (The Chaste/The Pure) is because she was different from other women in terms of piety, virtue, honour, and lineage.” There are narrations that say these. There also narrations suggesting that she was given that name because she was disconnetted from this world. Fatimah got married to Ali ibn Abi Talib in the third year of the hijra. Fatimah’s marriage happend by Allah’s command and revelation. Fatimah was the favourite child of Prophet Muhammad, he loved her the most. When he wanted to go on a journey he would spend his last minutes with her. Again, when he returned from a journey he would first be busy with her. “Fatimah is a piece from me,” says our Beloved Prophet. “Whoever does not love her does not love me als,” he says. This hadith was reported in Sahih Bukhari. And in the narration of Muslim, Prophet Muhammad, sallā Allāhu ʿalayhi wa-sallam, says this to Fatimah, radeyallāhu ′anhā: “Ela terdine en tekuni seyide ten nisail müminin.” – “Wouldn’t you be consent to being the greatest of the wifes of the believers?,” he said.

 

(Dakika: 35:14)

 

And this was reported by Ibn Majah: “Fatıma-tüz efdalü’i nisai’l ehlü’l cenneti.” – “Fatimah Az-Zahrā’, our mother, radeyallāhu ′anhā, is the most virtuous of the women of paradise.” This report was mentioned in Ahmad ibn Hanbal’s Musnad [Hadith Collection]. Yes friends, our mother Fatimah died at her most youthful age, six months after Prophet Muhammad’s (sallā Allāhu ʿalayhi wa-sallam) demise, at the age of 29. With her spouse Ali ibn Abi Talib, she brought Hasan ibn Ali and Husayn ibn Ali into this world, who would then become the masters of the young people of the paradise. There was another kid of hers named Muhsin ibn Ali but he died as an infant. She also had two daughters named Zaynab bint Ali and Umm Kulthum bint Ali. Prophet Muhammad’s lineage continued and spread only by the lineage of Fatimah Az-Zahrā’. In other words, our Prophet’s lineage continued by the lineage of Hasan ibn Ali and Husayn ibn Ali. Their successors are called Sayyids. Bunlara seyyidler şerifler, şerifler seyyidler denilmektedir. The wives of our Prophet are our mothers. These are the wives of our Prophet who are the mothers of all believers: “Khadijah Az-Zahrā’(Khadija al-Kubra), Sawda bint Zamʿa, Aisha bint Abu Bakr, Hafsa bint Umar, Umm Salama, Umm Habiba, Zaynab bint Jahsh, Zaynab bint Khuzayma, Maymuna bint al-Harith, Juwayriyya bint al-Harith, and Safiyya bint Huyeiy Ibn Akhtab. May Allah Ta’ala be pleased with them all, radeyallāhu ′anhumma. These are 11 of our Prophet’s wives with whom he entered the bridal chamber. There is no dispute between sīra (prophetic biography) ālims and other ālims in this matter. Al-Imam Al-Azam says this in his book named Al-Wasiyyah, rahmatullahi alayh wa alayhim ajmain: “The most virtuous women of all times after Khadijah, also knowledge-wise, is our mother Aisha.” She is the mother of the believers. She is devoid of fornication and the slanders that Rafihdites ascribe her. Surah al-Nūr in Al-Qur’an Al-Karim was sent down specially about Aisha. The Rafihdites have unscrupulous and vile slanders regarding Aisha which does not suit the religion of faith in no way. Therefore, these are slanders to Allah, to Al-Qur’an Al-Karim, and Prophet Muhammad. Because, Allah Ta’ala manifested in Surah al-Nūr that our mother Aisha was a pure and chaste woman. Al-Qur’an Al-Karim is witness to her. The ones who slander Aisha with fornication is a bastard himself. The ones who speak ill of the wives of the Prophet are sons of whores themselves. They are the children of fornication, and they are the most vile individuals of this world.

 

(Dakika: 40:01)

 

This attribute were not mentioned for any wife of a prophet in the past or in the future except for Prophet Muhammad’s wife. They were all chaste and pure. And as for our mother Aisha, Allah is her witness in Surah al-Nūr of Al-Qur’an Al-Karim. Those who say nasty things about the Prophet and his wives are the most vile people of this world and the Hereafter. It is clear that the person who slanders Aisha, that saintly woman, our mother is a disbeliever who denies the verses of Al-Qur’an Al-Karim. Moreover, whoever speaks wicked things about our mother Aisha is a kızıl disbeliever. Why is that? The reason is that Surah al-Nūr of Al-Qur’an Al-Karim were sent down about her. The Qur’an witnesses her purity. The vile rascals, dishonest people. They are so low they are even slandering the Prophet, Allah, Qur’an, and the mother of the believers. So, let’s see what Al-Imam Al-Azam said about that by pointing this issue. He says that our mother Aisha is the most virtuous woman of all time after Khadija. You see the emphasis on, “of all time.” So, do they have anything to say now? Al-Imam Al-Azam is a noble individual who loved Ahl al-Bayt and died following them. He is amongst the greatest of all imāms. Will the person who says that he loves Alī and the Prophet slander to the wife of the Prophet? They are kızıl kafirler. Then they say “I am this or that.” What are you? You are a kızıl kafir. The one who slanders to our mother Aisha is a disbeliever who denies Al-Qur’an Al-Karim. We do not let anyone speak ill of our mother Fatimah, or Hasan, or Husayn, or Ahl al-Bayt, or our mother Khadija, or our other mothers. Get your mind together! The blasphemers spat into your mouth. The enemies of Islam spat into your mouth and gave you a gum filled with poisonous slanders.

 

You should know that you are chewing that disbeliever’s gum. Those tongues of yours which speak wicked things about the mothers of the believers shall rot. You shall be ruined, vile people. Friends, let’s see what Al-Imam Al-Azam says in order to resolve the second thoughts regarding imān. Imān does not accept second thoughts. If you have any second thoughts regarding imān, or a thing to which it is obligatory to believe, you have to resolve that doubt immediately. So, let’s see what that great imām, who is one of the greatest minds of the world, who enlightened the world with his knowledge, rahmatullahi alayh, says: “If a person starts having second thoughts in the delicate points of monotheism, he has to say, “In that case I believe whatever is the truth in the presence of Allah,” until he can find an ālim to enquire. This is obligatory. The person must do that. He must say that immediately. He must look for a real ālim to enquire about that. And until he finds one, he should continue looking for an ālim while saying,” I believe whatever is the truth in the presence of Allah.

 

 

(Dakika: 45:00)

 

He has to search an ālim while saying that. You can’t be careless either; if you go searching without caring, then your imān will be ruined. “It is not permissible (jaiz) to delay the work of searching for a scholarly person from whom you will learn.” One should take immediate action in order to ask to that ālim. You have to search an authentic ālim. You can’t ask around randomly. You have to ask who has knowledge. You have to ask to a real ālim. The man holds the one who has no idea about “abjad” or “havvaz” and asks legal opinion (fatwa). Then that ignorant person speaks whatever comes to his mind, and then leaves by saying that he has received legal opinion (fatwa). These are utterly ignorant people, from whom one should stay far away. The apology of that person will not be accepted because he waited without searching or enquiring. If he is not looking for an ālim to enquire, and if he dies having second thoughts about imān, then he dies as a blasphemer. His apology will not be accepted either. Why did not you seach, why did not you ask?” They said that person will become a disbeliever, because he is waiting without searching for a scholar to enquire while having no knowledge regarding any of the attributes of Allah; This means that the person has second thoughts. You see? You can’t know Allah without first knowing His attributes. You have to know Allah’s attributes, and know them right. You shall learn that from the real ālim. We see in today’s world that the Muslims got loose regarding these issues. Except for the exceptions. The second thoughts that disrupt the imān and go against it are situations of denial and these have to be affirmed with true knowledge as soon as possible, and one must reach to true knowledge. One must immediately ask to a real ālim. These are questions related with believing in the Hereafter.

 

Moreover, Al-Imam Al-Azam had paused when it came to some rulings regarding sharia law, and had not said anything. This is because these were rulings within the scope of Islamic sharia. To pause in the questions regarding provisions and debating on them is blessing. However, debating on the issues within the scope of monotheism and Islam is heresy. The citizens have never herad these in their lives, he does not know, and does not want to know either. You see the grave situation of the Muslims. His tongue recites monotheism but he can’t back it with anything, its empty. True knowledge must reside in that. You shall know Allah by His book, by His attributes, and by His name by means of true knowledge. You shall never deny a provision that is obligatory to believe. So, what are obligatory to believe? Al-Imam Al-Azam summarizes Al-Qur’an Al-Karim and Islam in this work of his. And we are conveying discovery notes from it. To pause in the questions regarding provisions and debating on them is blessing. However, debating on the issues within the scope of monotheism and Islam is heresy, and bid’ah (deviancy). The ijtihad (reasoning) related questions are within the cope of the mujtahid. The disuptes among them are blessings. However, debating on the issues within the scope of monotheism and Islam is heresy, and bid’ah (deviancy), he says. The mistakes that contains provisions regarding sharia are forgiven.

 

(Dakika: 50:01)

 

Maybe the one who revealed that provision will even get a thawāb (reward). These are, again, ijtihad related topics. However, these are not usul al-sharia (fundamental laws), this is about furūʿ al-sharia (ancillary laws). This is important. When one denies the fundamental laws is ruined; but the ancillary laws which relies on ijtihad (reasoning) may change as the times change, new provision may come, and new ijtihads may be formed, this is what Al-Imam Al-Azam referred. You should pay attention to these sections. Falling into error in the questions that belongs to the monotheistic faith is blasphemy and sin. Those who fall into that error are sinners. It is blasphemy to fall into error in the provisions within the scopoe of monotheistic faith. So, who are mentioned here are the ones who fall into such situation by humane mistakes while researching the truth and acting with the truths. “Believing in ascending to heavens [Mi’raj] is a fact. Mi’raj of the Prophet, sallā Allāhu ʿalayhi wa-sallam, to heavens is a fact. Hence, the one who denies the Mi’raj is a deviant and evil innovator,” said Al-Imam Al-Azam. The ascending to heavens, with his body to higher places, is a fact. So, in this matter the provision of the verse is absolute. The narration of the hadith, and its capacity is auxillary. The Mi’raj occurred a few times. It went to the Paradise, and according to a narration it went to the ninth heaven, and according to another narration it went even above the ninth heaven. What is above the ninth heaven is “Denâ Fetedellâ, fekâne kâbe kavseyni ev edn’a”. For that reason friends, the Mi’raj is a fact, and whoever denies it is a deviant and evil innovator. That is what Al-Imam Al-Azam said regarding this question. Now, let’s see what Al-Imam Al-Azam says regarding the emergence of Dajjal [anti-christ], and of Ya‟joog and Ma‟joog [Gog and Magog], and the descending of Isa Alayhissalam [Jesus] from the heavens by relying on evidence: “The emergence of the Dajjal [anti-christ] and of Ya‟joog and Ma‟joog [Gog and Magog], the rising of the sun in the West, the descending of Isa Alayhissalam [Jesus], from heavens, are inevitable facts, so are all other signs of the Day of Judgement, as narrated in authentic hadiths, they will happen. And Allah Ta’ala guides whomsoever He wills to the right way.” This was said by Al-Imam Al-Azam. Now, the evidence these remarks rely on will be seen one by one. May Almighty Lord admit us amongst the servants whose imān is perfect and everlasting, and whose deeds are all sincere and good.

 

 

(Dakika: 54:09)

 

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