Turkish English Fikhi Ekber Lesson 27

Al-Fiqh Al-Akbar – Lesson 27


Elhamdülillahi Rabb’il âlemin. Euzû bikelimâtillahi tâ’ammati min şerri mâ hâlaka ve zerâhe ve derâhe Eûzubillahissemiû’l alîmi mineşşeytânîrracîm min hemzihi ve nefhıhi ve nefsih.


Most valuable and venerable friends, with the discovery notes of Al-Fiqh Al-Akbar our lesson continues. With the discovery notes of hayat veren nur, and the notes of irshād which guides to the true path. As for Al-Fiqh Al-Akbar, it is a sourcebook which mentions the science of imān, and its proofs, the mentioned imān here is an acceptable one which is the source of eternal immortality. This is the imān of Islam. For that reason friends, valuable and venerable friends, the lecture on the discovery notes of Al-Fiqh Al-Akbar continues.


One of our current topics is the following verse. Astaizubillah – We seek refuge in Allah from bad things. “wa-mā duʿāʾu l-kāfirīna ʾillā fī ḍalāl,” commanded Almighty Lord in the 14th verse of Surah Ar-Ra’d. Again, another one of the matters build into the basics (amantu) of imān is the one which says that the prayers of the deniers will not be accepted. This is because Almighty Lord commanded this in the afore verse: “And the prayer of the disbelievers is nothing but straying in void.” In other words, He says that their prayers are not accepted.


You can see that the prayer of the Satan was accepted in the world. “İnne davete davetel mazlumi. Tüstecabu ve inkâne kâfiran.” – “The prayer of the oppressed is accepted even though he is a disbeliever.” Friends, this is a report which was narrated by Ahmad ibn Hanbal. However, these are the primary ones which do not chance the truths, but reside with the truths. The reports that rely on a hidden cause are exceptions.


Moreover, in the 32nd verse of Surah Luqman the Lord says, “And when waves come over them like canopies, they supplicate Allah, sincere to Him in religion. They say, ‘We swear that if you save us from this we will indeed be grateful servants.’ When they board the boat they pray to Allah having faith exclusively in Him. Then, once He brings them safe to the land they immediately start assigning partners to Allah.”


You see friends, the soul world of the deniers is as described above. However, Almighty Lord runs everything with predestination. In any case, the prayer of the disbelievers are not accepted. Their requests may be given for a limited time, but not continuously. Furthermore, let’s see what Al-Imam Al-Azam (rahmatullahi alayh wa alayhim ajmain) says in a report that came from him: “It is makruh (unacceptable) and not right when someone asks for something from Allah by saying that he wants that thing for the sake of Al-Bayt Al-Haram (the Sacred House), or for the sake of House of Ashʿari, or for the sake of the prophets and messengers,” said Al-Imam Al-Azam.


(Dakika: 5:12)


This is because no one can have a claim or a right over Allah Ta’ala. Al-Imam Al-Azam and Imam al-Muhammad said, “It is also makruh (unacceptable) to ask something from someone saying, ‘I want this from you for the exaltedness of the glory of Allah.’.” They said this is makruh (unacceptable). However, Imam Abu Yusuf thought this as permissible. For there have been Hadith-i Sharifs reported on this matter. Well, I say that also in Hadith-i Sharifs the following was said: “O, Allah! For the right of the ones who ask from you, and for the right of the ways that lead towards you.” Simila type of hadiths have been reported. What is meant here is showing respect. In other words, what Al-Imam Al-Azam said is true. If that is in terms of showing respect, then there is no problem. However, if that is in terms of claiming a right, no one has a right in Allah. No one can have a right over Allah. So, which gratitude of which blessing did you return, so that you are talking about a right? Yahut rahmet, gereği olarak vaad ettiği haktır. In other words, there are promises of Allah. They are due to the kindness, generosity, and favou of Him. They are His promises. Otherwise, no one can have a right over Allah.


There is punishment in Hell for the disbelievers amongst the jinn. Friends, “la-ʾamlaʾanna jahannama mina l-jinnati wa-n-nāsi ʾajmaʿīn.” Let’s see what our Lord commanded in this 13th verse of Surah al-Sajdah: “Surely I will fill hell with all the [guilty] jinn and humans,” He commands. There is also the 46th verse of surah Ar-Rahman: “And for the one who is fearful of having to stand before his Lord, there are two gardens [one for the jinn, and the other for the humans].” And this is the 47th verse of the same Surah: “So which of the bounties of your Lord would you deny?” There is also this verse, “wa-yujirkum min ʿadhābin ʾalīm” – “Allah will forgive your sins for you, and will save you from a painful punishment.” This is the 31th verse of Surah al-Ahqaf. Friends, He made the worship and prayers an enjoyment. The angels have such an enjoyment that Allah Ta’ala turned the worships and prayers into pleasures for them. Their enjoyments in the Hereafter is also like that. The devoted Muslims also take tremendous pleasure in their worships and prayers. In there Paradise, dhikr, gratidude, and various actions result in getting close to Allah. And the end of being close to Allah Ta’ala is seeing Allah. It is so that next to the pleasure of this all other pleasures are forgotten. So, the purpose of all belivers, and wali servants who strive by saying, “ilahî ente maksudî ve rizake matlubi,” – “O, Allah! My intention is You, and my desire is your satisfaction and acceptance,” and saying, “al-Aman” – “Shelter”, have been [and should be] the grace and acceptance of Allah.



(Dakika: 9:47)


Let’s see what our Almighty Lord commanded in the 268th verse of Surah al-Baqarah regarding the possession of the demons over humans: “Satan frightens you with poverty, and bids you to commit indecency.” There is also the 6th verse of Surah Fatir: “Surely Shaitān (Satan) is an enemy for you. So, take him as an enemy. He only invites his group (to falsehood) so that they become inmates of the blazing fire.” There is also this hadith that narrates our Prophet said, “Indeed, the Shaitān (Satan) flows in the bloodstream of humankind.” The reason that the shaitans were created in a way that we can’t see them, but they can see us is that they are created in an ugly way. However, the angels were created from light. Had we were able to see the angels, our eyes would stare at them, and we would stay there forever, or some other thing would have surely happen. “As for the Jānn (the first Jinn), We had created him earlier from the fire of the scorching wind,” this is the 27th verse of Surah al-Hijr. Friends, another one of the things that are based on the fundamentals of Islam is that along with the houris, mansions, and rivers that belong to the people of paradise, and things like Zaqqum [the cursed tree], Hamim [boiling water], Chains, and Bukağı [anklets] are all being real. However, the Batiniyya are opposing to this opinion. It is blasphemy and heresy to take the meaning the Batiniyya asserts by turning back from their exoteric (zāhir) meanings. For the esoteric (zāhir) meanings of the entirety of Al-Qur’an Al-Karim and the authentic hadith are considered primary. Friends, as it can be understood also from here, the shaitans have no reign over the believers and the people. They can only give waswas (insinuating whispers). Furthermore, that waswas (insinuating whispers) will have no affect when your knowledge, wisdom, perception, monotheistic faith, and knowledge of the shaira rejects it. However, if you are devoid of knowledge, wisdom, and true information of the sharia, and you are listening to the waswas (insinuating whispers) of the shaitan, then you will be deceived. Yet this is not the reign of the shaitan, this is him cheating you, and you being deceived. There are many means to not be deceived. However, there is no reason for the believer to be deceived. For the shaitan is not able to deceive you if you are a believer. He can’t deceive you if you know your Lord, the Qur’an, Allah, the Prophet either. And also he can’t deceive you if you can judge the whispering that comes to your heart whether it suits the sharia or not. The shaitans can’t get to your head if you do this. However, you may strike the shaitans, with the permission of Allah. You can say, “A’oodhu Billaahi min al-Shaytaan ir-rajeem min hamzihi wa nafkhihi wa nafathihi,” – “I seek refuge with Allaah, the All-Hearing, All-Knowing, from the accursed Shaytaan, from his suffocation, his arrogance and his poetry.” There is also this prayer that will protect you from shaitans: “Bismillahil-ladhi la yadurru ma`as-mihi shai’un fil-ardi wa la fis-sama’i, wa Huwas-Sami`ul-`Alim” – “In the Name of Allah with Whose Name there is protection against every kind of harm in the earth or in the heaven, and He is the All-Hearing and All-Knowing.” There is also the 97th and 98th verses of Surah al-Mu’minun: “rabbi ʾaʿūdhu bika min hamazāti sh-shayāṭīn wa-ʾaʿūdhu bika rabbi ʾan yaḥḍurūn,” – “Say, ‘My Lord! I seek Your protection from the promptings of devils; and I seek Your protection, my Lord, from their presence near me.’.” You should know how to seek refuge in your Lord. You should evaluate if what comes into your heart suits the sharia or not. You have to judge whether that whispering is an inspiration, or a waswas (insinuating whispers). It can be the desires of self, or just some bad thoughts that came to your mind, too. Or is it that you’re just making it all up? or is it the shaitan’s secret voice, or is it just an inspiration?


(Dakika: 15:00)


The people who eats what is haram (forbidden) are unable to understand whether which comes into the heart is just an inspiration or a waswas (insinuating whispers). For as long as haram stays in body, the self and shaitan help each other. Moreover, another thing that is included in our fundamentals of creed, and resides in the amantu, is that the mujtahid can be correct in their ijtihad (reasoning) and they can also make mistakes. This suggests that the mujtahids can be correct or they can also make mistakes regarding intellectual matters or primary and auxillary matters that is of the sharia. Some people amongst the Ash’arites and the Mu’tazila accepted that the opinions of the mujtahids in the sharia related or auxillary matters about which there is no proof are correct. In the matters in which there is no certain provision of Allah Ta’ala (jalla jalaluhu), the provision is according to the judgement of the mujtahid. The mujtahid says the right thing and thinks correct when there is no primary evidence regarding the topic. He has assigned a provision but Allah has not explained a proof upon that provision. To find that provision is similar to searching for a treasure. The provision is apparent and it also has hard evidence. The provision is apparent but its evidence may be assumptive. So, what does one do upon that probabilities? The mujtahids, in this case, impelement all of their scholarly strength. The mujtahid finds this evidence if the provision is certain and the evidence that belongs to that provision is assumptive, and if he adjuges it in accordance with it he will be correct. However, he would fall into error if he can’t find it. The reason for this is that it is hidden and covered. In other words, the reason is that the evidence is hidden and covered. The mujtahid, in this case, is excusable. For he searches that truth with all his strength. It is said that there are two thawābs (rewards) for the mujtahid who finds the truth, and there is one thawāb (reward) for the one who falls into error. Friends, also in another Hadith-i Sharif this report is narrated as such, “fefehhemnāhā süleyman” – “We informed Sulaimān  (the true provision).” Look, Dawūd Alaihissalam and Sulaimān  Alaihissalam had presented different provisions. A sheep herd had destroyed the crops of a field in the time of Dawūd and Sulaimān  (alayhimussalam). When they informed Dawūd Alaihissalam about the incident, he ruled that the sheep should be given to the field owner and the field should be given to the herd owner. That was the judgement of Dawūd Alaihissalam. As for Sulaimān  Alaihissalam, he ruled that the sheep herd should be given to the field owner temporarily, and until next year in which the field returns to its original state, the field owner should benefit from the sheep, and the field should be owned by the sheep owner until that time comes. And when the crop returns to its original state they should return their property to each other, and this way the crop owner will be reimbursed. So, the one who gave that order is Solono Alaihissalam. This way the was in their sharia.


(Dakika: 20:00)


Moreover, in our sharia it is not necessary to pay anything whether they might be in the day or in the night according to Abu Hanifa and his companions. However, if the herd has a shepherd, then the sheep owner should pay for the half of the crop loss. You see that in their sharia Dawūd and Sulaimān  gave their rulings but in todays conditions Al-Imam Al-Azam gave a legal opinion like above, and he performed ijtihad (reasoning) in this way. “To each one of them We gave wisdom and knowledge.” Look, the provisions are given to Dawūd Alaihissalam and Sulaimān Alaihissalam like above. This is from the 79th verse of Surah al-Anbya. However, the provisions are given according to the ijtihad (reasoning) of Sulaimān, and according to the legal opinion given by Sulaimān. That was the sharia of that time, had that case occured today, the provision of Al-Imam Al-Azam would be implemented. For today’s sharia and that day’s sharia have differences. Friends, the prophets have the absolute authority to perform ijtihad (reasoning). When divine revelation comes, they rule according to that, but they perform ijtihad (reasoning) when it does not. The Hanafites have acknowleged this opinion.


Most valuable and venerable friends, imān does not accept enhancement or diminution. Now, imān, is as explained above in terms of the things that are to be believed. Otherwise, affirmation, yaqeen (certainty), and deeds of people differ from one person to the other. But in terms of the things that are to be believed imān does not accept enhancement or diminution. For the truth of imān is acknowledgement of the heart in a way that this reaches certainty and the rank of comprehension. This is the well-known view according to the folk. Furthermore, as Imam al-Abu Hanifa Al-Imam Al-Azam mentioned, the first believers had put their faith collectively in everything that was sent from Allah. Then as the religious duties (fards) were sent down, and as provisions came, they have declared faith in the provisions of every religious duty (fard) Jihad was rendered as a religious duty before the pilgrimage. Imān would increase with the enchancement of the things that are to be believed. However, this situation can’t be considered for other periods of time than the time of Prophet Muhammad. For in his time the religion was complete, the blessing was complete, and the fundamentals of belief were complete. From then on there won’t be any new revelations, the revelations were also completed. For that reason, in terms of the fundamentals of belief everyone is equal. For there is no enchancements or diminutions. For after that time imān consisted only of believing in the provisions and verses Prophet Muhammad brought from Allah. Those provisions were completed. Whosoever believed, acknowledged and testified all of those provisions is a believer. There can’t be enchancements in that religion after it is completed, therefore imān does not change either. For there is nothing less or there is nothing excessive in it. Daha mükemmel olmasına ise teslim olunmuştur.


(Dakika: 24:54)

It is conveyed that Imam al-Haramayn and a big jamaat had accepted it, but no one acknowledged this opinion. Now, the light of the imān only rises due to the abundance of good deeds, it also falls due to committing sins. So, the thawāb (reward) is what makes the imān bright, the imān becomes radiant when you do too much good deeds. However, its light starts fading when you keep committing sins. When they asked to Cüneyd, “Do enlightened individual commits fornication?” he replied, “wa-kāna ʾamru llāhi qadaran maqdūra” – “Allah’s command is pre-determined by destiny,” this is the 38th verse of Surah al-Azhab. They said that imān may differ in terms of strength and weak points. This is because worship, the knowledge and wisdom of sincere worship does not reside in everybody, otherwise all people are the same in terms of the things that are to be believed. Not everyone is an ālim. Everyone is different in terms of following the religious duties (fard), obligations (wajib) and the traditions (sunna), and in terms of the perfection of certain prayers. People are also different in doing these according to the fiqh – jurisprudence, and doing these sincerely or not.

“A report is nothing like seeing.” For the position of evident reisdes over the position of statement. Also over these there is another position that is called Haqq-ul-yaqeen (the final level of certainty gained through experience). This is the place of believing in the unseen is that world. The same imān is also in the Hereafter. However, the absolute imān is during the enterance to the Paradise, and while seeing the beauty of Allah Ta’ala. In this world, everyone should have the ilm-ul-yaqeen imān (the faith in the knowledge of certainty). They say, imān may be different due to the difference in the things that are to be believed. However, the fundamentals of belief was completed in the era of bliss, with Prophet Muhammad the divine revelation was complete, and Islam had reached perfection.


The imān of a person can’t be equal to the imān of the angels and the prophets in every aspect. So, the situations where it differs from person to person is here. Otherwise, the prophets are also believing in the same fundamentals of belief. However, their yaqeen (certainty) is not the same as yours. They have reached the ranks of ilm-ul-yaqeen, ayn-ul-yaqeen, and haqq-ul-yaqeen. For example, it is said that Abu Bakr’s imān would weigh heavier if his imān and the imān of the people at his time were to be put on a scale. So, in terms of having faith in the fundamentals of belief, and acknowledgement, and yaqeen (certainty), and sincerity, and knowledge, and wisdom, not everyones imān is equal. Regarding the fundamentals of belief they are all equal but people are different in the abovementioned aspects.


Friends, a messenger came to Prophet Muhammad, sallā Allāhu ʿalayhi wa-sallam, and said, “O, Messenger of Allah! Can imān increase or decrease?” Our Prophet (ʿalayhi ṣ-ṣalātu wa-s-salām) said, “No, imān is perfect.” The heart is perfect, too. Then he added, “Increase or decrease in imān is blasphemy.” So, the situation here is this: It is necessary for one to believe in the whole of Al-Qur’an Al-Karim. When you do not believe in some part of it, the imān or belief turns into disbelief. That is when you believe in some parts of it, but not all.


(Dakika: 30:11)


When you believe in the whole of Islam there can’t be an enhancement or diminution in the imān. For Islam is a whole. You can’t enchance it, or diminute it. Same goes for the fundamentals of belief, too. You can’t enchance, or diminute it. However, people are not equal in terms of knowledge, wisdom, sincerity, and yaqeen (certainty). Imān and Islam is one. Islam is to surrender in the meaning of acknowledging the religious provisions. That is the truth of acknowledgement. Surrendering in the exoteric (zāhir) aspect is testification. The difference amid them is in terms of recognition. For that reason friedns, imān is the acknowledgement of the heart and testification of the tongue. Look, as for Islam, it means submitting in the meaning of acknowledging the religious provisions. That is the truth of testification. And imān and Islam is one.


“So, We let the believers who were there [in the country of Lot) to come out (from danger), but We did not find in it any Muslims, except one house.” Look, this is what Almighty Lord commanded in the 35th and 36th verses of Surah Adh-Dhariyat. “He did not impose any hardship on you in the religion, the faith of your father Ibrāhīm. He (Allah) named you as Muslims.” This is an excerpt from the 78th verse of Surah al-Haj. So, all prophets are Muslims. The ones who believe in them today or in the past are also Muslims. “Whoever seeks a faith other than Islam, it will never be accepted from him,” this is the 85th verse of Surah Ali ‘Imran. For all prophets in history came as Islamic prophets, they performed their duties in their period of time. And all prophets were commissioned with the religion of Islam. All prophets are Muslims. “[I have] chosen Islam as Dīn (religion and a way of life) for you,” says our Almighty Lord in the 3rd verse of Surah al-Ma’idah, and this is its transliteration: “wa-raḍītu lakumu l-ʾislāma dīnan,” HE commanded. There is also this verse, “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,” commanded our Almighty Lord. This is the 85th verse of Surah Ali ‘Imran.

“The Bedouins say, “We have come to believe.” Say, “You have not come to believe; instead, you (should) say, ‘We have surrendered’.” That is exoterically (zāhir), and officially being a Muslim.

However, the faith had not entered their hearts yet. What is acknowledged in the sharia is that Islam can’t reside in one without imān. The Islam that is mentioned in the verse is not its inner aspect, but it means to surrender in terms of exoteric (zāhir) meaning. They have surrendered to Islam but faith has not entered their hearts yet. So, what did Almighty Lord say to those who are like this? He said that they are Muslims in exoteric aspect but there is no faith within them. Imān is believing in Allah, His angels, His books, and His messengers. It is of course necessary to believe in the Day of Judgement, the resurrection after death, and that good or bad everything is resides in fate and they all come from Allah. These are the primary basics of imān, and what is bound to these basics are all of the provisions of Islam.


(Dakika: 35:00)


It is bound to these fundamentals and relies on them. You should believe in Allah, His angels, and His books. Believe in His prophets, the Day of Judgement, The Ruling (Qada), and Predestination (Qadar). You should believe that good and bad everything is created by Allah for the servant asks for them. These and resurrection after death are the parimary basics of faith that Islam relies on. You see that Al-Fiqh Al-Akbar takes the essentials that belong to this amantu as core, and we keep giving them as discovery notes. Imān is acknowledgement from the heart, and is something like a esoteric (bāṭin) submission. Moreover, Islam is testifying that esoteric (bāṭin) submission, therefore announcing it, and acknowleding the provisions that belong to Islam. If someone is asked of imān, and he did not testify his faith, then this is an obstinant disbelief. It is an obligation in imān to abandon obstinacy. The meaning of that remark is this. It necessary for the imān and Islam to be together so that regarding a person it can judged that he is amongst the people of faith. If a person has a hidden imān but lacks Islam, you can’t treat him like a Muslim. For he did not testify his faith. It is not certain if he is a Muslim or not. If he is a Muslim that would be revealed when he practices the provisions of Islam.


“Do you know what imān is?” he said. That community replied, “Allah and His messenger knows it better.” Upon that Prophet Muhammad (ʿalayhi ṣ-ṣalātu wa-s-salām) said, “It is witnessing that there is no deity other than Allah, and that Muhammad is His messenger and servant, and performing namāz, giving zakat, pilgrimage, and fasting in the month of Ramadan al-Sharif,” he commanded.


“Imān has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah [or saying lā ʾilāha ʾillā llāh], and the humblest of which is the, removal of what is injurious from the path.” These narrations were reported from our Prophet. Now, Abu Dawood, al-bukhari, and Muslim, and also our other muhaddiths have reported these hadiths. “Only the souls having faith shall enter the Paradise.” – “lâ yedhulül cennete illâ nefsün mü’minetün”. In other words, it is said that no one can enter the Jannah other than the ones who have faith. This is another Hadith-i Sharif reported by Muslim. These are reported from our Beloved Prophet. It is a duty for everyone to find Allah Ta’ala (jalla jalaluhu) using their intellect. The intellect is the tool for knowing Allah. That is another one of the provisions that is included in the fundamentals of Islam. It is narrated that Abu Hanifa said, “There is no excuse in not knowing Allah for the one who sees his own creation and who is able to think.” Let’s see what Almighty Allah said, “Is there any doubt about Allah, the originator of the heavens and the earth?” – “ʾa-fī llāhi shakkun fāṭiri s-samāwāti wa-l-ʾarḍi,” commanded Almighty Lord in this excerpt from the 10th verse of Surah Abraham. There is also the 61st verse of Surah al-‘Ankabut: “If you ask them as to who has created the heavens and the earth and has subjugated the sun and the moon, they will certainly say, “Allah”.


(Dakika: 40:02)

“The children born upon the Fitrah of Islam. Then their fathers and mothers turn them into Jews, Christians, or Zoroastrians.” Sheikh Abū Mansūr al-Māturīdī says about the kid who reached pubety that it is a duty for such person to know Allah. In other words, when one comes to their senses, when they reach puberty, it is a duty for him to know Allah, says al-Māturīdī. “The pen is removed from three groups. One of them are the children. The pen does not write any sins for them until they reach puberty.” These groups are the children, and who are in sleep, and who lose their minds. According to Ash’ari it is not a duty for the children to know and recognize Allah. That may be for the children who has not reached maturity but for the ones who came to their senses this is a necessity of their innate nature (fitrah). For every child born upon the Fitrah (intellectual capacity) of Islam. It is necessary for them to know Allah. “And never would We punish until We sent a messenger,” this is from the 15th verse of Surah al-Isra. The person who had not received an invitation to Islam, or who dies without hearing the existence of a prophet is still obliged to believe in the existence of Allah Ta’ala. It is necessary for him to know, and believe in Allah. He may not have heard about the sharia and the prophet but he still needs to know Allah. The people who are continously mentailly ill and the children are not punished. Because, for the mentally ill and the children sins are not written down. Allah Ta’ala is not attributed with cruelty. Valuable friends, Allah is devoid of inflicting cruelty. Allah’s power is sufficient for everything but Allah is free and far from cruelty. He implements justice but does not inflict cruelty. It would be good for him to say, “Indeed, I am a believer,” in order to substantiate the imān after he affirmed and testified his faith. However, it would not be suitable had he said “I hope I am a believer.” For it is blasphemy when this remark is due to having second thoughts. This would not be counted as blasphemy if what is meant is being humble and leaving that to the will of Allah. Or that can be in terms of asking for assistance from the Lord regarding the future, and asking for his kindness and generosity. Also, if he said that in order not to brag. It won’t be blasphemy if he says that due to the reasons above, bu it is blasphemy if he says that due to doubt. Valuable friends, it is not correct to express that remark even if it is not blasphemy, they said. The issue is open-ended in terms of being in doubt.

However, those who say these by force of habit, or due to their trust in their Lord, or withiout having any doubts in thier faith are not counted as blasphemers. However, imān requires certain testification. The person having certain testification should say, “I am a believer.” The predecessor ālims, and even the sahabah, and the Tabi’un believe this is permissible. For they got addicted to saying “InshaAllah”.


(Dakika: 45:03)


That is legally true in every matter but in terms of imān; imān requires absolute acknowledgement. For that reason, he said that there is no inconvenience in the opinion of Shafi’i.

Naturally, we seek refuge in Allah from bad result. May Allah not let a believer go towards a bad result. For going to the Hereafter with imān is crucial. One should be able to pass away from this world with absolute imān. So, in another source it is siad that these remarks are said due to decency, not because of the doubts in imān. “You will definitely enter the Sacred Mosque inshā’allāh (if Allah wills,) in safety,” this is the 27th verse of Surah al-Fath. “O, people in graves! The believers! Greetings to you! Insh’Allah we will catch up to you.” This is how our Prophet saluted the ones in the grave. The meaning of  insh’Allah is, “whenever Allah wills it.” Allah Ta’ala had offered imān to His servants, and He wished it. From then on it is up to the servant to affirm and testify. Yes friends, “Those are the believers, truly. For them there are high ranks with their Lord, and forgiveness, and dignified provision,” this is the 4th verse of Surah al-Anfal. The occurrence of acknowledgement is only under the provision of the will of Allah Ta’ala. Allah, I seek refuge in you from knowingly ascribing something a partner to You. Yes friends, one should firmly acknowledge and testify, one should also seek refuge in Almighty Allah, and trust in Him well. “You should not say that you will do something before saying Insh’Allah.” That is true in every matter except for acknowledgement and testifying that you have faith. Friends, also regarding imān, one should be able to say, “I have believed by the grace of Allah. I have firmly believed by His guidance, and acknowledged. I am a believer. I am a Muslim.” Allah Ta’ala likes a disbeliever whom he knows will die as a believer. The sahabah were also individuals who were liked in the presence of Allah even before they became Muslims. The Iblis, and those who returned from the religion by following him were hated by Allah Ta’ala before the beginning. For Almighty Lord knows everything in the infinite future, and infinite past. He knows who will become a Muslim, a believer, or who will die as a disbeliever.


While saying, “I am insh’Allah a believer,” if the person refers to doubt, he will be disqualified from this exception which suggests it is okay to say that. What is recognized in imān is the end result. It is important to leave this world while having imān. Many people do deeds of Paradise but then turn towards the Fire, and many commit the sins of the Fire, and then turn towards the Paradise. Iblis averted from fulfilling the command of prostrating before Adam, he became arrogant, and became one of the blasphemers. The one who will be fortunate is the one who is good in his/her mother’s womb. The evil person is the one who is evil in his/her mother’s womb. In other words, everything is predestined in the womb. The ones deserving paradise are also predestined along with the ones who will be bandits.



(Dakika: 49:51)


As for Allah’s knowledge, He knows everything. “Now, whoever rejects the Tāghūt (the Rebel, the Satan) and believes in Allah has a firm grasp on the strongest ring that never breaks,” – “fa-man yakfur bi-ṭ-ṭāghūti wa-yuʾmin bi-llāhi fa-qadi stamsaka bi-l-ʿurwati l-wuthqā lā nfiṣāma lahā wa-llāhu samīʿun ʿalīm,” commanded our Almighty Lord. Imān becomes assured from not being destroyed when it enters the heart. So, the Ash’arites said the following: “Indeed, Iblis was a blasphemer when he was tutoring the angels.” In order to support their opinions they put forth the 34th verse of Surah al-Baqarah as proof, it says: “wa-kāna mina l-kāfirīn” – “and he [Iblis] was one of the faithless.” In other words, he was a faithless in the pre-existing knowledge of Allah. Verily, Almighty Lord knew about that moment of Iblis, and his later moments, too. Allah who knows everything surely knew about that, too. “Allah does not task any soul beyond its capacity,” – “lā yukallifu llāhu nafsan ʾillā wusʿahā,” this is the 286th verse of Surah al-Baqarah. This is another one of the foundations of the amantu (fundamentals). In Islam, no soul were tasked beyond their capacities. Köre görmeyi teklif etmek, çok zayıf hastaya, mesela komada bulunana, bulunan hastaya, yürümeyi teklif etmek. İslam’da gücü yetmeyene, gücünün yetmediği teklif edilmemiştir. “Our Lord! Lay not upon us what we have no strength to bear!” That prayer is seeking refuge in Allah from being tasked with something that exceeds your power. An example would be bearing a mountain. The humans are not capable of carrying one. The servant has two kinds of positions. One is fulfilling the exoteric (zāhir) orders of the sharia, and the second one is diving into the beginning of Allah’s manifestations. That is by knowing Allah Ta’ala, and being busy with graditude for His bounties via worshipping Him. In the first position requires abandoning the hardships that comes with fulfilling the worships. İkinci makamda benden, senin büyüklüğüne lâyık hamd kemâline lâyık şükür, senin azâmetine ve hazretine lâyık bir mârifet zatını tanıma isteme. That is confessing your inability by saying, “For my dhikr, opinion and gratitude does not suit your glory and exaltedness, and my streghth is not sufficient for this.” Friends, the scholars of the Hanafi School have fallen into a dispute in whether imān is created or not. The ālims of Samarkand have accepted the opinion that imān is created. On the other hand, the ālims of Bukhara advocated that it is not created. However, they are in consensus in that the deeds are created. For imān is affirmation by heart, and testification by tongue. Each of them are servant’s own actions. Let’s see what is said in Abu Hanifa’s book Al-Wasiyyah: “We testify that the servant is created along with all of his deeds and his testification, with his knowledge of Allah. It is more plausible for his actions to be created where the servant who does them is created.” Ehl-i Sünnet’in Allah kelâmının dile, kalbe yahut Mushaf’a geçtiğini söylemeyi yasaklamış olduklarını nakletmişlerdir.


(Dakika: 55:12)


Furthermore, they said that amongst those who accept the opinion that suggest imān is created are Harith al-Muhasibi, Ja’far ibn Harb, and Abdullāh b. Kullāb. Moreover, after mentioning them he also said that a community of ahle-hadith (people of hadith) along with Ahmad ibn Hanbal are in the opinion that suggest imān is not created. They also said Ash’ari was inclined towards the opinion which suggests that Al-Qur’an Al-Karim is not created. Imān is preserved in the states of sleep, carelessness, blackout, and death. This is another thing that has to reside in the fundamentals (amantu). Imān is preserved in the states of sleep, carelessness, blackout, and death. The Mu’tazila had opposed to this, too. May Almighty Lord admit us amid the servants who are genuine believers having imān and a righteous knowledge that is just in His presence. We have believed in Islam with every fibre of our being. We are believers. We are Muslims. May Allah admit us amid the devoted siddiqs (trustworthy) in His presence.


Biz İslam’a bütün varlığımızla imân ettik. Mümin ve Müslümanız. Allah kendi katında bizi sıddıklardan, sadıklardan eylesin. “Es’elüke Allahümme inni es’elüke kalben selima ve lisanen sâliha ve es’elüke min hayri mâ tâlem ve eûzü bike min şerri mâ tâlem ve estağfiruke mimma tâlem ve ente allahü ve’l hamdü leke Ya Rabbel âlemîn.”


(Dakika: 57:16)

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