Turkish English Fikhi Ekber Lesson 31
Al-Fiqh Al-Akbar – Lesson 31
Valuable friends, when does a person abandons the religion? And, what is the ruling about abandoning the religion? So, this apostate is called as murtadd. You see, there are rulings that are absolute religious obligations (fards) or absolute harams through mutawatir and conclusive evidence. The person who denies these rulings will first invited to repentance. It is the best if he repents. However, he becomes a kāfir and a murtadd if he doesn’t repent, and the punishment for these are defined in Islam. They have severe punishments.
Friends, the situations that lead to abandoning the religion or becoming a hypocrite are evil innovations (bid’ah). In fact, in the book named as-Sunnah, Hallal conveyed that Muhammad ibn Sirin said, “The people who mostly become murtadd are the frivolous people.” This is important, “The people who mostly become murtadd are the frivolous people.” Ibn Sirin used to believe that the following verses were sent down about them, (Astaizubillah). “Wa-ʾidhā raʾayta lladhīna yakhūḍūna fī ʾāyātinā fa-ʾaʿriḍ ʿanhum ḥattā yakhūḍū fī ḥadīthin ghayrihī,” let’s see what our Almighty Lord said in the 68th verse of Surah at-Tawbah: “When you see those who indulge in (blaspheming) Our verses, turn away from them until they become occupied with some other discourse.” You see, it is not even permissible to sit down with those who make fun of the verses of Allah, and Islam, and the Qur’an. You have to tell them the truth, or at least you should leave that place in which they are talking. It is also necessary to exile universality in a way that it refutes the words of the Kharijites who declare people unbelievers for every sin. The people don’t possess the right to randomly call this or that person a kāfir, like the Kharijites and some among the Mu’tazila are doing. Because, for a person to become a kāfir, he must have denied one of the absolute commandments of Islam, he must disclaim them or show clear signs of denial. Otherwise you can’t call anyone a kāfir. Friends, they are saying that the evil innovators (ahlul bid’ah) are kāfirs. This remark is akin to the madhab of the Mu’tazila and the Kharijites. However, the Ahl al-Sunna abstains from this so much. There are people in the scholarly debates who are in false scholarly delusions. Their scholarly comments which don’t suit the truth is not even remotely suitable to Ahl al-Sunna, however, Ahl al-Sunna had not declare the evil innovators (ahlul bid’ah) as unbelievers. They have never said, “kāfir” by openly pointing to them, and they won’t do such things. They only look at the open rulings. The Ahl al-Sunna looks up the rulings, and act accordingly. However, the evil innovators (ahlul bid’ah) do call each other as kāfirs. You see, there is the act of calling someone amid the ahlul bid’ah a kāfir with ease. This is never accepted but always denied by the Ahl al-Sunna. So, one of the flaws of the evil innovators (ahlul bid’ah) is that they call one another as kāfir. You see, one of the best aspects of Ahl al-Sunna wa’l-Jama’ah is that they don’t call one another as kāfir when someone makes a mistake. However, the person who says, “Allah didn’t know about the creatures prior to creating them,” is a kāfir.
(Dakika: 05:07)
Also, the person who says that Allah Ta’ala has a body (jism), and that he has a place, and that times passes for Allah Ta’ala as well is a kāfir, too. The truth of imān (faith) has never been steady for such a person. The Prophet (sallā Allāhu ʿalayhi wa-sallam) had said, “Sibabül müslimi füsukûn ve kıtalühu küfrün.” Let’s see what he said in that quote. This is a Hadith-i Sharif from our Beloved Prophet (ʿalayhi ṣ-ṣalātu wa-s-salām) narrated also by Ibn Majah and al-Bukhari. Let’s see the translation of what our Prophet said there: “It is being a fāsiq (venial sinner) to swear at a Muslim, while killing him is kufr (unbelief),” he said. This remark is narrated by valuable muhaddiths such as al-Bukhari and al-Muslim. Now, the explanation of that is this: “It is said that this comes to meaning of acknowledging it as halal. So, the person who says, ‘It is halal to kill a Muslim,’ immediately becomes kāfir. The one who kills is a murderer, and the one who says, “It is halal to kill” is directly a kāfir.” Because, Almighty Lord had stated his decree by saying, “The one who kills a person is as if he has killed the whole of humankind,” in Al-Qur’an Al-Karim. That verse is the 32nd verse of Surah al-Ma’idah.
Moreover, “when a Muslim says, “O, kāfir!” to his brother, that word reflects on one of them.” Look, this report was narrated by al-Bukhari and al-Muslim, and this is its transliteration, “izâ gâle’l raculili ehırhi ya kâfiru fegadi bae bihâ ehaduhuma,” this is what our Prophet commanded. Can a Muslim say, “O, kāfir!” to another Muslim? See what happens when he does. Kufr (unbelief) reflects on the one who says, “O, kāfir!” “When a Muslim says, “O, kāfir!” to his brother, that word reflects on one of them.” İşte kâfir olduğuna inanırsa, mânâsına hamledilmiştir. The Muslims are definitely not kāfirs. It is kufr (unbelief) to believe that a Muslim is a kāfir. The person who says that becomes a kāfir himself. You see, this was explained here as well.
Valuable friends, let’s see what our Almighty Lord commanded in the 93rd verse of Surah al-Ma’idah: “There is not upon those who believe and do righteousness [any] blame concerning what they have eaten [in the past] if they [now] fear Allah and believe and do righteous deeds, and then fear Allah and believe, and then fear Allah and do good; and Allah loves the doers of good.” So, a person interpreted that verse, and he drank wine with a group who followed him. Then, this situation was reported to Umar, and then Ali ibn Abi Talib, along with the other companions had consensus in that they should be given a hadd punishment if they confess that they are sinners, but the punishment of a murtadd is required if they insist that it is halal. Umar said this to Kudamah, “You’ve made a mistake. The place you will go is the Hell. Had you feared Allah and believed in Him, and did good deeds, you would not have drunk those intoxicants.” You see that those who misinterpreted that verse had drank raki and wine.
(Dakika: 10:07)
As you see, Ali ibn Abi Talib gave the legal opinion (fatwa) together with Umar. You see, those who gave the legal opinion (fatwa) here are Ali and Umar. They gave the legal opinion (fatwa). So, what did they say? They are major sinners if they had drunk the wine while knowing that it is haram. They said that they are kāfirs if they considered wine as halal. So, who said that? It was Ali and Umar who gave that legal opinion (fatwa) along with other companions (sahabah). They have manifested what is correct and in that day they fixed the mentality that misinterpreted Al-Qur’an Al-Karim. There have also been truthful people in the face of those who misinterpret. This is the way of Ahl al-Sunna wa’l-Jama’ah. This way is the truth which is against the wrongs. You see, that work of forbidding the wine as haram had occurred after the Battle of Uhud, at that time some of the companions had asked, “So, what about the people who drunk wine and died before it was banned?” they said, “What will happen to our friends who died in Battle of Uhud with bellies full of wine?” So, upon that Allah sent down this verse, because wine wasn’t forbidden before the verse came. So, Almighty Lord revealed the verse that was mentioned here, and He explained that there is no punishment for those who drank wine and die before the wine was forbidden and made haram. So, at that time Almighty Lord had forbid something. And after He has done that, the people are responsible for what is forbidden.
You see, the entire Islam was not revealed in a day. Mighty Islam took 23 years to be completed. Then, when Islam was finally complete, its prohibitions are harams, and the lawful acts are halal. So, those who had drunk wine acknowledged this verse by following Ibn Kudame, they regretted, and understood they have made a mistake, and they abandoned hope from repentance. So, upon that Umar wrote a letter to Ibn Kudame which starts with the following verse: “Ḥā, Mīm,” – “Tanzīlu l-kitābi mina llāhi l-ʿazīzi l-ʿalīmi,” – “ghāfiri dh-dhanbi wa-qābili t-tawbi shadīdi l-ʿiqābi dhī ṭ-ṭawl.” These are the first three verses of Surah al-Ghāfir. Now, let’s see. Our Almighty Lord said, “Ḥā, Mīm,” – “The revelation of this Book is from Allah—the Almighty, All-Knowing,” – “The One who forgives sins and accepts repentance, the One who is severe in punishment, the One who is the source of all power. There is no god but He.” The letter then continued: “I don’t know which one of your two sins is greater. You’ve considered what is haram as halal. And you’ve abandoned hope from the mercy of Allah.” Now, this matter, in which the sahabah had consensus, is actually a matter in which the Islamic scholars had consensus as well.
Ibrahim ibn Adham was seen in Basra one day before the day of arafah. In the same day he was also seen by someone else in Mecca. So, Ibn Muqātil said, “Whoever believes that this is permissible (jaiz) will be declared an unbeliever.” For, “this is a mu’jiza (miracle) not a supernatural wonder (karamat). Yet in my opinion such a person is not a kāfir but an ignorant.
(Dakika: 15:07)
Besides, you can’t randomly call everyone a kāfir. Also, it is necessary to distinguish between mu’jiza (miracle) and karamat (wonder). Now, friends, it is necessary to think think in this way, too. That event if not a mu’jiza (miracle) but a karamat (wonder) for miracles only occur in prophets. There is no such situation here. Therefore, that is not a mu’jiza (miracle). Besides, according to Ahl al-Sunna wa’l-Jama’ah karamat (wonders) is a fact. I say that “dispute” is a part of a claim of prophethood. Also, such a claim after our Prophet’s demise is declared kufr (unbelief) by consensus. Because, an awliya won’t say, “I am performing a mu’jiza (miracle).” Besides, karamat (wonders) is not in the hands of anyone. You see, the occurrence of wonders in the believers who had followed Prophet Muhammad is called karamat (wonders) by consensus. So, it is also necessary to be careful in these matters. Ehl-i kerâmeti de ve kerâmete inananları da tekfir etmemek lâzım. Bir kimse itikat etmese de mânâsını bilerek küfür kelimesini konuşursa (buna dikkat et) fakat bu kelime kendisinden zorlama olmaksızın isteği dahilinde çıkarsa şimdi bazılarınca tercih edilen görüşe göre küfrüne hükmedilir. Because, he is uttering the word of kufr (unbelief) willingly. So, imān (faith) is the name of both affirmation and testification. This is important. Imān (faith) is the name of both affirmation and testification. Also, if the person’s testification would be altered due to denial for he uttered the word of kufr (unbelief). So, there is no imān (faith) where there is no testification and no affirmation. Fakat bir kelimeyi konuşup bu kelimenin küfrü gerektirdiğini bilmese burada Kadıhanlar’da belirtildiği gibi bu tercihsiz ihtilâf zikredilmiştir. Yani şöyle denilmiştir ki bir görüşe göre bu sözü şöyleye bilmeme özrü sebebiyle kâfir olmaz, demişler. Some other scholars said the person becomes a kāfir even if he didn’t know what the word means. In other words, there is no remedy other than staying away from the words of kufr (unbelief). I say that the best thing to do is to abstain from the words that lead to kufr (unbelief). There is still a present danger if you say, “The first or the second one is true”. The important thing is to get rid of the dangers. So, how can one get rid of the dangers? That is by never utering the words that lead to kufr (unbelief). However, if we’re talking about a religious matter mandatory to know, then the apology is not accepted and the person is declared an unbeliever. Why is he not knowing what is mandatory to be known? Why isn’t he learning? In that case, küfr-i cehli takes place. Now, küfr-i cehli is denying the things that are obligatory to believe out of ignorance. May Almighty Lord keep the Nation of Muhammad safe from all kinds of kufr (unbelief), polytheism, and discord. May He guide the non-muslims to Mighty Islam. We have no other intention other than working for the salvation of all humanity. Our intention is to fulfil the command of Allah and please Him. We’re trying to fulfil His command by being humble, and earn his consent.
(Dakika: 20:06)
Euzübillahimineşşeytanirracim Bismillahirrahmanirrahim. Elhamdülillahi rabbil âlemin vessalâtü vesselâmü âlâ rasûlina Muhammed ve alâ âlihi Muhammed, estağfirullah bi-adedi zünûbinâ hatta tufer, Allahu Ekber hatta tufer.
Bi-smi llāhi r-raḥmāni r-raḥīm, “Man kafara bi-llāhi min baʿdi ʾīmānihī ʾillā man ʾukriha wa-qalbuhū muṭmaʾinnun bi-l-ʾīmāni wa-lākin man sharaḥa bi-l-kufri ṣadran fa-ʿalayhim ghaḍabun mina llāh.” – “Whoever renounces faith in Allah after [affirming] his faith —barring someone who is compelled while his heart is at rest in faith— but those who open up their breasts to unfaith, upon such shall be Allah’s wrath,” Sadaqa Allaah al-‚Azeem. This is the 106th verse of Suran al-Nahl.
Most valuable and venerable audience, we continue to give discovery notes from Al-Fiqh Al-Akbar. Now, Al-Fiqh Al-Akbar is the Aqidah (creed), and Islam. It is the jurisprudence (fiqh) of the imān (faith) of Islam. In other words, Al-Fiqh Al-Akbar is a branch of science regarding imān (faith). That book relies on Al-Qur’an Al-Karim, the Sunnah, and Ijma (consensus) in matters of imān (faith) and aqidah (creed). It gives us hints regarding the dangers that lead to kufr (unbelief) and destroy the imān (faith) while also teaching us the roots that imān (faith) relies on, and while teching us this branch of science. So, what is important is the types of kufr (unbelief) that destroy the imān (faith).
So, which kufr (unbelief) acts destroy the imān (faith)? Al-Fiqh Al-Akbar gives us necessary information also regarding this matter. We’ve mentioned these maters while we were explaining Al-Qur’an Al-Karim as discovery notes. Moreover, here we are trying to present you Al-Fiqh Al-Akbar of Al-Imam Al-Azam as discovery notes so that we may flufil our duty for the world of humanity. We continue to dwell on the discovery notes of Al-Fiqh Al-Akbar so that people’s faiths may not fall into danger, the kufr (unbelief) may not get near imān (faith), and so that all believers may be aware of the dangers which destroy the imān (faith), and so that they may be conscious.
Valuable friends, insha’Allah we will start talking about the discovery notes regarding practical fiqh after completing the notes of Al-Fiqh Al-Akbar regarding the imān (faith) and creed. We will, insha’Allah, continue to give you discovery notes from the Ecole (School) of Fiqh of the four main schools. These are the endless bounties and generosities of Almighty Allah. There can’t be imān (faith) without knowledge, there can’t be good deeds either. There can’t be religion, or imān (faith) without science. For that reason, Al-Fiqh Al-Akbar is the science of imān (faith) while practical fiqh is the lifestyle of the religion of Islam, it is lived and practiced by people. For the reasons, the believers should know both Al-Fiqh Al-Akbar, and practical fiqh quite well. And they have to know them based on the roots which are Al-Qur’an Al-Karim, the Sunna, the Ijma, and the Qiyas.
(Dakika: 25:06)
That can’t happen without knowledge (ilm). Insha’Allah we will try to give you our discovery notes in the matter of practical fiqh of school of fiqh with the favor of Almighty Allah. Now, we continue to give you the discovery nots of Al-Fiqh Al-Akbar regarding imān (faith) and aqidah (creed). So, let’s see what our Almighty Lord, Allah Ta’ala wa Taqaddas commanded in the verse I’ve recited in the beginning of the lesson: “Whoever renounces faith in Allah after [affirming] his faith —barring someone who is compelled while his heart is at rest in faith— but those who open up their breasts to unfaith, upon such shall be Allah’s wrath.” Now, friends, we will give you information about the apostates (murtadd) through this verse. Now who is an apostate (murtadd)? The person who rejects Islam when he was a Muslim, or the person who abandons the religion and falls into kufr (unbelief), or the person who abandons the religion is named as a apostate (murtadd). Acknowledging Islam, and becoming a Muslim is the primary duty of all humans and the jinn, that is the offer of Allah. Imān (faith) is essential. Islam is essential. The entire humanity is obliged to be Muslims. That is, of course, willingly, and freely. However, if you have become a Muslim, then you don’t have the chance to abandon Islam ever. Why are you even trying to abandon Islam? You would be abandoning the imān (faith), Islam, the essence, the truth, and all the things that are true. You would be preferring derogation, kufr (unbelief), shirk (polytheism), and everlasting frustration. That is even worse than those who drop down from the seventh layer of the sky. The person who has imān (faith) becomes a martyr when he drops down from the sky and fly to pieces, even if his pieces aren’t found. Or rather, he would be able to enter the Jannah for he died with imān (faith) in his heart. Bakın, bunun paramparça olması ona hiçbir zarar vermez ama mürtedler öyle düşecekler ki cehennemin dibine düşüyorlar ve ebedî cenneti, Allah’ı terk ediyor. They are abandoning the Qur’an, and Islam. They are abandoning Allah, the Prophet, the Islam that consists of what is real and true, and its holy values. He falling so fast and deep that he will find himself in the bottom of Hell when he lands. Isn’t that a shame? The person without imān (faith), who abandoned Islam, will never be able to enter the Jannah. Is there no chance for him? Well, there is, he has to declare imān (faith) again, and become a Muslim by asking for forgiveness and repenting. He has to renounce his profanity.
Look, we will try to convey you their understanding of Islam by conveying you the opinions of our valuable ālims, and Al-Imam Al-Azam via Al-Fiqh Al-Akbar. Dinden dönen kişiye İslam vücûb yolu ile diyor değil de nedib yolu ile bir zorlama olmaksızın arz edilir. In other words, the offer to return to Islam and become a Muslim is presented to him. You should say, “Come, be a Muslim, don’t be an apostate (murtadd),” to him.
(Dakika: 30:01)
That is not presented as an obligation. You can present Islam to the apostate (murtadd) by saying, “Come, and be a Muslim,” without there being an enforcement. For the invitation to Islam had reached him before. The manifesto has reached them before, for they were Muslims; and they abandoned the religion even though that. Now, this opinion is the preferred opinion of Imam al-Malik, Imam al-Shafi’i, Imam al-Ahmad, and Ahmad ibn Hanbal.
Friends, according to them; according to these grand ālims of ours (rahmatullahi alaihim ajmain), the apostate (murtadd) is given three days of permit. So, if he does return to imān (faith), he is saved. If he doesn’t, then the punishment for that is too severe. Such punishments are implemented in the states of sharīʿah. That is a necessity of Allah’s justice.
Moreover, as it was reported from Al-Imam Al-Azam Abu Hanifa, and Abu Yusuf, three days of permit is given to the apostate (murtadd) person after an explanation and an offer is made to him, whether he asks for time or not. This is what Al-Imam Al-Azam and Abu Yusuf said. They say, three days of permit is given to him.
Now, there is also Imam al-Shafi’i, he said that it is good if he repents at that moment for otherwise, he will be punished. This is the opinion of Imam al-Shafi’i. Now, Imam al-Shafi’i says that he is saved if he repents at that moment. That is the opinion of Imam al-Shafi’i. He says, otherwise he will be sentenced. This is the opinion which was preferred by Ibn al-Mundhir. Sufyan ath-Thawri, (may Allah have mercy upon him, may Allah have upon all) says that the apostate (murtadd) is invited to repentance as long as there is hope that he will to return. He also says that he will still be invited to repentance even if he has abandoned religion two or three times. This is the opinion of majority of the ālims.
Furthermore, there is Imam al-Malik and Imam al-Ahmad ibn Hanbal (rahmatullahi alaihim ajmain) who said that it is not necessary to invite the person who has abandoned the religion more than one time, to the religion again. For he has turned abandoning the religion into a habit, and he became atheistic. They said that the repentance of the atheist is not accepted. Imam al-Malik holds the same opinion.
However, according to a narration, it is accepted which is the later opinion of Imam al-Shafi. Besides, as it was reported from Imam al-Abu Yusuf, it is said that the person who has abandoned the religion a few times is sentenced without being presented Islam, they said. For you can’t make fun of the religion. The person is becoming a Muslim and abandoning the religion over and over againThat person is making fun of the religion, and no one can make fun of the religion. You can’t let them make fun of the religion either. Who are you making fun of? Do you know what the religion is? The religion is the laws and canons of Allah. O, atheist! You should beware! No one is forcing you to become a Muslim. However, if you became a Muslim, then be a true Muslim. If you didn’t become a Muslim, and if you’re preferring being an infidel, then it is up to you. However you can’t make fun of Islam. Islam is not the rules manifested by your father.
(Dakika: 35:02)
These are the glorious principles manifested by Almighty Allah. Then also know that the famous allāma Bedr er-Reşid who is an ālim of the Hanafi School had collected the words that require kufr (unbelief) together with their signs. Now, let’s explain these signs of his here. Now, this is what is said the the fatwa (legal opinion) book. So, in the book named el-Havi li`l-Fetava they said, “The person who denies Allah using his own tongue though his heart was pleased with imān (faith), or if he utters a word that would require kufr (unbelief), then that person is not a believer in the presence of Allah, but a kāfir.” Because he is uttering the word of kufr (unbelief) that turns him into a kāfir. This not acceptable. For that reason, the famous sheik and allāma Bedr er-Reşid had touched on the subject. The verse from the Qur’an which we’ve recited in the beginning had already gave the necessary answer, and explained the truth.
Now, about connoting the thought that requires kufr (unbelief). Friends, look, many things come to people’s hearts. The life flows through the people’s bosoms, and goes. It is as if the streams of life pass through the bosom and go. For that reason, such things may come to people’s heart. It is necessary to be wary regarding these matters, and it is necessary to know this matter. Now, the person has an absolute imān (faith) if a thought that would require kufr (unbelief) and becoming a kāfir comes to his mind and he doesn’t give voice to that thought. That evil thought came to his heart, but he refused it by his heart. That person, they say, have an absolute imān (faith). That person is a believer, a Muslim, they are saying. However, the person still needs to be careful.
However, that is not the case if he said that word of kufr (unbelief) that came to his heart voluntarily, in that event the person would be destroying himself. So, our Beloved Prophet (ʿalayhi ṣ-ṣalātu wa-s-salām) had said this, “Thanks to Allah who turned Satan’s work of perversion into waswasa (whisper).” Look, the following is written in our valuable sourcebooks, “The person who has an intention of becoming a kāfir one hundred years from now, becomes a kāfir in his current state as well.” For imān (faith) can only be everlasting. There is no imān that lasts only one hundred or five hundred years. Imān (faith) is everlasting. The truth, the facts, and the Islam is everlasting. For that reason, the fundamentals that are believed in are everlasting and holy values. Our Prophet had said, “Thanks to Allah who turned Satan’s work of perversion into waswasa (whisper).” Now, waswasa (whispers) may come to your mind,” in the face of those whispers you stand by the knowledge of the sharīʿah, the Qur’an, and the Sunnah. So, if the thing that comes to your mind is suitable to your religion, your faith, the Qur’an, and the Sunnah, for example, if it complies with your faith, and Islam, and if it does not necessitate kufr (unbelief) then these are in terms of permissible inspirations, and knowledge. However, let’s way that satanic whispers that necessitate kufr (unbelief) has reached to your heart.
(Dakika: 40:00)
You will deny that via your knowledge of the sharīʿah. That act is knowledge, wisdom, and inspiration. That is innate science, and acquirement. You will immediately deny the whispers of the Shaitan. You will also receive a thawāb (reward) of jihad for your heart is visited by the Shaitan. And what are you doing? You’re banishing him. This is the same as pursuing the enemy in battlefield, you’re banishing him from your heart. That act is the most valuable of the jihad. That is jihad of self, against the Iblis. You may throw arrows or bullets or bombs to the enemy while battling in an enemy in a battlefield. In that event the enemy is in the open, but the enemy in your heart is hidden. What can you throw at this one? For this one you can burn, torment, him, and banish him from your inner world, via the knowledge, which is a principle of imān (faith), and the lights of wisdom, and monotheism. This is one of the greatest of the jihad which is jihad al-kabir (the greater jihad). In a report our Prophet called this as jihad al-akbar. He described the act of fighting with the enemy in the battlefield as Jihad-e-Asghar which means, “the greatest jihad”.
For that reason, friends, imān (faith) is everlasting. When a person chooses kufr (unbelief), when he keeps choosing infidelity and kufr (unbelief) over and over again, the punishment for that kufr (unbelief) is, “staying in the Hell everlastingly”. Whereas the return of having imān (faith) is staying everlastingly in the Jannah, which is a divine favour, for imān (faith) is everlasting. So, the person who chose faithlessness for eternity, who never had an intention of having imān (faith), who has never thought about that, who has never believed. That person will die without having imān (faith). These are terrible things. “Allâhümme innî eûzü bike minel küfri vel fakri ve min azâbil kabri,” – “O, Allah! We seek refuge in you from kufr (unbelief), poverty, and the tightening of the grave.” The other person is seeking refuge in Allah from polytheism, discord, kufr (unbelief), bad morals, şigag, and other enormities. He is being an example to his nation so that you may also seek refuge in Allah, and be saved from kufr (unbelief).
Valuable friends, the following is written in one of our valuable sourcebooks, named “Hulâsat’ül-Fetâvâ”: “The person who speaks the word of kufr (unbelief) becomes a kāfir along with the one who laughs at his words with pleasure.” For a believer can’t show consent to someone becoming a kāfir. In the afore event, someone if uttering a word that would make him a kāfir and the other one is laughing next to him. He is showing consent to kufr (unbelief), and he enjoys it. These are also kufr (unbelief), which will destroy the person. For a Muslim can’t show consent to his own kufr (unbelief), and he can’t show consent to the kufr (unbelief) of others either. You should never do that. So, you see that the essential purpose of our lessons is to protect the humanity from the dangers of kufr (unbelief), polytheism, discord, and all the dangers that inflict harm to imān (faith). So, we keep giving the discovery notes of Al-Fiqh Al-Akbar, the Islam, and the glorious Qur’an for that reason. These are the greatest bounty and generosity of Allah. “Summa summa Alhamdulillah, Alhamdulillah bi adede hâlgıhî ve mil’el mîzân ve müntehe’l-ilm ve meblağa’r-rıdâ ve zinete’l-arş. Allahümmahfeznâ bi hıfzi’l-imân vefesu aleynâ,” you should recite this prayer often. “Allahümmehfeznâ bil kur’âni vahfesü aleynâ. Allahümmehfezni bil İslami gayiben ve gaiden ve ragiden ve lâ tuşmit biye aduven ve lâ hasida,” you should recite these prayers often.
(Dakika: 45:33)
We have given the examples of all of the prayers in our previous lessons, we will continue to do so, insha’Allahu Ta’ala. These are the favor and generosity, divine guidance, and tawfiq al-Ilāhī of Almighty Allah.
Yes friends, you should not bring about the kufr (unbelief) of someone, you should bring about guidance and never assent to kufr (unbelief). You should never assent to the kufr (unbelief) of anyone.
Friends, in our valuable sourcebook, they said, “When person who speaks the word of kufr (unbelief), and someone else laughs at it with enjoyment, that person becomes a kāfir.” There is also an example: “Let’s say an ālim who is preaching a sermon said the words of kufr (kufr) in order to explain them, if the jamaat (community) acknowledges these as if the ālim suggested them, they will all become kāfir.”
O, the communities! O, preachers! O, orators! You should be wary of these matters. Kaş yapıyorum derken gözleri çıkarmayın. You should not pull the hearts to pieces while trying the cure them. There is a narration from our Prophet reported by Ali: Valuable khatibs don’t make people abandon hope from Allah, nor do they make people think they are completely safe either. The mortals are somewhere between fear and hope, they will hold the signs of nazir (performing an act in order to earn the assent of Allah), or the divine commandments in balance. They won’t enter in dangerous environments regarding preaches and sermons. If they do, they would take precautions so that the community may not be harmed. O, valuable person! What are the many of the khatibs are doing? They cause some people to abandon the religion while converting many people to the religion. The ignorant khatibs cause people to lose their imān (faith) just like ignorant doctors cause people to lose their lives. We have to pay maximum attention to these matters.
So, what did Al-Imam Al-Azam do to his son? He banned his son from the philosophical kalam science, and said, “We used to show a maximum effort while talking to someone in the matters of kalam as if we had a bird over our heads and we did not want to scare it so that the person we’re talking may not lose his footing.” That is valid no matter who the person is. You see, this is the true irshad (guidance), true murshid (mentor), true knowledge, and true capability. Now, who is murshid (mentor)? Who are the people who are able of irshad (guidance). You can’t be a true murshid (mentor) unless you arm yourself to the teeth with knowledge, and unless you discover the opposite side, and siege them. You should get rid of false murshids (mentors). You should find true murshids (mentors), true knowledge, and wisdom. Sahte mürşitlerden kurtulmadıkça imân etmiş olmazsın çünkü onlar zaten kendileri kör ki kalp körlüğü seni de ne yapıyorlar? Kendileri bile bilmedikleri zifiri karanlığa götürüyorlar. They will be ruined, so will you. You should abandon them. You should come to knowledge and wisdom. You should seek and learn from Al-Qur’an Al-Karim, the Sunnah, the Ijma, and the mujtahid, his knowledge, and the expert in these matters. You can’t reach to ultimate union with the Lord unless you find the experts in these matters.
(Dakika: 50:07)
It is also necessary to understand him correctly, and ask to people of knowledge, and learn, and be subjected to this school until you reach the grave. Friends, the situation of those who preach, and give sermons was is like that. We’ve drew attention to these as well. They are not excused, there is no excuse. For the person who narrates have to do it right, and those who listen have to listen correctly.
Now, our Prophet especially says that we should narrate Islam to children by remaining at their level, and same goes for people who has underdeveloped brains as well; thus their minds may comprehend what is told to them. Besides, while talking about the words, verses, and hadiths, it is necessary to speak them in a way that the community may understand. So, what will you do about the dangerous situations? You will be wary of them. You will use the words that will relieve of the complete danger. You will never cause people to misinterpret your words. That is up to the genius of the khatib, and his abilities. Not every khatib is a real khatib anyway. There are many khatibs who resemble priests, there are many who are like pastors. You should beware.
Now, there is also the matter of denying the Hadith-i Sharifs. Let’s try to give information regarding that topic as well. Now, the second essential source of Islam, after Al-Qur’an Al-Karim, is the Hadith-i Sharifs. So, what is the situation of those who deny them? Look, in our valuable sourcebooks, just like it is mentioned in Al-Fiqh Al-Akbar, and foremost in the sharīʿah, it is said that those who deny the mutawatir hadiths are kāfirs. You should understand these well. We’re talking about the mutawatir Hadith-I Sharifs. Now, what is a mutawatir report? The reports given by a trustworthy community has gathered who has no chance of lying are called mutawatir reports. So, there are Hadith-i Sharifs that was conveyed from such sources. These are called, mutawatir hadiths. Now, there are also some reports that are based on substantive and firm evidence. There are also the reports that are based on assumption-based evidence. Therefore, that is not for the reports that has nothing to do with the sharīʿah, the person only becomes a kāfir if he denies the mutawatir reports. Now, for example, the world knows of the generosity of Hatim al-Tai. However, that is not a canon law therefore one may not believe this, that is about Hatim al-Tai himself. For example, the world knows that Alī was quite strong. Yet that has nothing to do with the sharīʿah, verses, or hadiths. These are just some valuable personal abilities or traits that belong to Hatim al-Tai and Alī. Therefore, the person who denied these will have made a mistake but you can’t call him a kāfir for these attributes are personal. For this is not a situation about the Qur’an, the Sunna, or the sharīʿah. This is not a divine commandment. This has not emerged directly from Allah or the Prophet by means of tawatur. Now, we are careful regarding such reports.
(Dakika: 55:05)
We know and acknowledge tha Alī is the greatest hero of the world, and that he is a powerful, and strong, and a universal ālim. That is beside the point. For example, we have many awliya. Hatim al-Tai is one of them.
Kıymetliler, tevâtürden maksat lafzî olan tevâtür olmayıp mânevî tevâtürdür. Now, let’s talk about the mutawatir reports. Now, these are the narrations reported by a community who form a consensus and they have no chance of unanimously agreeing upon lying. This is how mutawatir reports came. You see, the person who denies those reports becomes a kāfir. You should be wary of this. However, the denial has to be about the sharīʿah. It has to be about the Qur’an, the Sunnah, and the primary evidence. The second thing is the well-known reports. They haven’t quite attained the level of mutawatir, but they are still well-known repots. Some Hadith-i Sharifs were conveyed that way. The well-known report must first conveyed by a trustworthy person to another, and then those Hadith-i Sharifs are reported by a community on the authority of that person. You see, those reports started with a single person but then formed into communities. Now, regarding this matter, all of the ālims except Isa ibn Abanhad said that the person who denies such a report falls into kufr (unbelief), they said that for the well-known reports. However, Isa ibn Aban said that the person who denies the well-known hadiths is a deviant. You can’t call him a kāfir, but he is a deviant, he said. Well, that is actually the right answer because the person who denies the well-known reports is, in fact, a deviant. There must be paid attention to this so that people’s tongues may not get used to the word, “kāfir”. You should never call someone kāfir unless you know for a fact that he is a kāfir, because in that case its a different story.
There are also some Hadith-i Sharif that was conveyed only by a single person. These Hadith-i Sharifs were conveyed by a single person. They are the reports which started with a single person, and lasted with him. Therefore, the person who denies such reports won’t become a kāfir. However, when that hadith is an authentic or a good hadith, then those who deny them will become major sinners because the hadith is authentic. That Hadith-i Sharif came from a single source, but as long as it is evident that it is authentic and firm, the people who deny them will become sinners, or rather major sinners. Nonetheless the believers should not get themselves accustomed to denying the commandments of the religion, none of them. You should be wary. The person who gets used to denial may one day deny a mutawatir report, or a verse of the Qur’an while trying to say, “I’m denying that report which came from a single source.” Thus he may fall into kufr and may become a kāfir.
Friends, the reason for that we’re giving these lessons in detail is this, we want no one in this world to die as a kāfir. The people may live with imān (faith), and still embrace imān (faith) while passing away. You should for once comprehend how much we love the humanity and how much we care for them. Just consider that. We don’t want anyone to become a kāfir in this world, without there being an exception.
(Dakika: 1:00:08)
May everyone declare faith. May everyone become Muslims, and live with imān (faith), and die with imān (faith). May everyone attain the honour of residing in the Jannah and seeing Allah’s beauty by having an everlasting imān (faith). Allah has boundless and limitless bounties. There are Paradises so immense. There are Paradises stretching endlessly. Why are you even going to Hell?
So, kufr (unbelief) is something fabricated by people later on. There is no basis or foundation of kufr (unbelief). However, imān (faith) and Islam are what is original. They are absolute facts, and they are innate. This has no chance of disappearing. So, what are you even denying? You are only ruining yourself. You should be way. You’re striving for a miserable goal. Kufr (unbelief) and being devoid of Islam is contradictory to the truth, the fundamentals, and the innate nature of humans. Yet imān (faith) and Islam are original. They are eternal and everlasting facts and truths. How can you deny that? You see, some people are saying, “Look at that Muslim and the situation he is in, can there be such a Muslim?” and they are looking at people, and act according to them. Whereas they should act according to Allah and His commandments. You should not imitate the people, for they may have mistakes. You should take your cue from Prophet Muhammad. You should take your cue from Al-Qur’an Al-Karim. You should look at Allah and His commandments, and tightly embrace Him. For otherwise not all Muslims can know everything, they may also have sins. So, is there a sinless person in the world? They all may have mistakes. Is there a faultless person in this world? Are the people completing their training in a single day? Today, there are many professors who don’t know how to perform ablution. There are such philosophers who deny Allah. We’ve no words against those who are realists. We don’t have anything against the true professors and true philosophers. You see, becoming a philosopher or a professor does not fulfil the work. You have to be a realist. You should recognize the truth and the reality, know Allah and subject to his command. You should declare imān (faith), and embrace it.
You see, Al-Imam Al-Azam’s invaluable book Al-Fiqh Al-Akbar continues to shine over the humanity as a star of knowledge (rahmatullahi alay wa alaihim ajmain). The same goes for all of the Islamic scholars (ālims). They are the ones who care for the humanity most, they enlighten the humanity with knowledge. Almighty Allah has bestowed such a grand favor upon the humanity by giving them ālims. I am a disciple of them. I am a disciple until I enter the grave. Do you have anything to say against that? I am a disciple until I enter the grave. And I am at the humanities disposal. I am a servant of Islam, and a servant of humanity. You would be doing the greatest favor for humanity if you narrate Islam, Allah’s commandments and the commands of the Prophet correctly. That is what is commanded. These are the mandatory provisions. Çünkü İslam evrensel, cihanşümul, ezelî, ebedî bir barış. Islam is justice, love, affection, knowledge and wisdom. There is no igrance in Islam. There is no tyranny either. There is no leaving anyone as poor. There is exalting everyone to the upper levels. You can prepare for the immortal life by converting to Islam, thus figuratively killing all the diseases and microbes. The preventive medicine is Islam itself. You will become sick and get infected with microbes and crawl from doctor to doctor so that you may be treated. Yet Islam has already taken care of everything. The preventive medicine has already taken the necessary precautions. You see, had you knew about the Islam from a to z , you would be able to enter the blissful and immortal palace and lifestyle that was originated by Almighty Allah, and you would be able to find all kinds of happiness in Islam.
(Dakika: 1:05:17)
The Islam is much greater than the way I’m praising it. I am a servant of Allah. I am a part of humanity, the world of humanity whereas Islam is a sublime establishment. I am a dsiciple of that school. I am learning, and teaching what I’ve learned. I’ve been studying for forty to fifty years, and teaching what I’ve learned. I have never said, “I should know but no one else,” I am not saying that, for I just can’t. For there is no such commandment. I shall know, and convey what I know. I shall learn, and teach. I shall protect the lives of everyone just like I protect my life, and be helpful. That is what mandatory provisions of Islam say. Brother, you should learn Islam. Come, let’s learn together.
Now, there is also this. The person becomes a kāfir if he objects to a hadith which came from a single source by means of making fun of it and insulting it. For you can’t insult to any commandment of Islam. That is a report from our Prophet even if it came from a single source. You can’t insult it. You’re a kāfir if you do. You see that is what our ālims have said. You may open the book named Al-Hulasa and inquire. You may also look into Fatawa al-Zahirriyyah. There are others as well, look into Al-Muhit. We’ve lots of valuable sourcebooks. You may open Al-Fiqh Al-Akbar and look into it.
Moreover, this also is in our valuable sourcebooks. Let’s say someone narrates the hadith of Prophet Muhammad which goes, “Amid my grave and minbar is a garden amongst the gardens of Jannah,” and the second person says, “I am looking at the grave and minbar, here is no such thing,” it is said that that second person becomes a kāfir because he would be refuting the Prophet. For our Prophet had uttered that remark (ʿalayhi ṣ-ṣalātu wa-s-salām). You would not be believing the unseen realm at the same time. The people would be denying all values and truths when they deny the things they couldn’t see or know. Now, you have a soul and you’re not able to see. You have intellect, and you’re not able to see. They would call you a crazy person when you deny the intellect. They would say, “He is a soulless bandit,” had you denied that you have a soul. Now, you’re created. Therefore, you would be denying the truth, and Allah whose presence is a fact. You’re seeing the world yet you’re denying the Hereafter, the unseen realm, and the true realm. The true realm is the Hereafter. You should beware.
Friends, such a remark means and expresses ridicule and denial. For denial and ridicule is coexisting in that remark. That is a terrible instance. You see, it reveals that the person is not a believer of unseen things. Yet the essence of Islam is believing in the unseen. We believe that Allah Ta’ala is the Lord of the realms, and He is the One who created all things. We believe that with our minds, souls, knowledge, wisdom, will, and our spirit. We believe in Allah, acknowledge His existence, and believe in Him. Yet we don’t have the power of seeing Him with our physical eyes. Now, can you deny the All-Powerful for you lack the power to see Him. Let’s say for example you’r eyes can’t see, and the sun has risen. Would you deny the sun? You see, you’re created, can you deny your creator?
(Dakika: 1:10:00)
You will be resurrected upon your demise. Don’t the one who created you out of nothing know how to resurrect you? Isn’t He who created you out of nothing powerful enough? You can’t deny Him.
Friends, let’s talk about situations like insulting Prophet Muhammad, swearing, and speaking ill of him. Let’s say they are forcing a person to swear to the Prophet. They are going to kill him otherwise. He is under strain and presure. Now, we’re talking about a person’s imān (faith) will not be harmed when his heart is filled with imān even if he denies via his tongue. That is, however, valid in the face of certain death.
Yine kalbinden ismi mesela İslam dışında birisinin adını niyet ederek mesela o kişiye niyet ederek, İslam dışında birine niyet ederek düşmanın söylediklerini söylerse veya içindeki imânını muhafaza ederse kalbi imânla dopdolu olarak, dilinin ölüm karşısında bir şeyler söylemesi imânına zarar vermez.
That is a given permit, they have said. However, that is when you’re certain that enforcement will result in death, or a getting a beating which may result in impairment, in other words if they will cripple you. They will not kill you but you will be crippled. You see, let’s say there is such a present threat, and the ones who threatens can afford fulfiling his threats. So, let’s say you’re powerless but the ones who are threatening you are powerful. In that event you don’t have the chance to withsand for you’re powerless. You see, in that event the believer who is enforced has to escape but he has to be powerless in order to receive the permit. For example, let’s say that you can overcome the enemy. Yet the enemy is saying, “Swear at the Prophet,” to you. You have leverage against that enemy. There is not a life-threatening situation, or one that will result in impairment. You would become a kāfir if you utter the word of kufr (unbelief) while you can afford standing against the enemy. You should beware, and understand these parts correctly. We’re trying to narrate with the favor and generosity of Allah. Now, you should at least try to understand these correctly.
Furthermore, a person stood next to Abu Yusuf, and in the presence of Caliph Al-Ma’mun and he said, “I don’t like that,” for one of the things that our Prophet has liked. Then that person came to repentance and understood his fault and error when Abu Yusuf realized that he will be punished due to his remark.
He said, “Astaghfirullah. I seek forgiveness from Allah for my statement and all words and actions that necessiate kufr (unbelief),” and he added, “ašhadu ʾan lā ʾilāha ʾillā llāh muḥammadun ‚abduhu wa rasūlu llāh.” Thus he escaped from the punishment by realizing his fault. You see, Imam al-Abu Yusuf was the chief judge of the Islamic world at that time. The chief judges were called as, “chief qadi”. So, they said that Imam al-Abu Yusuf backed down from punishing that person upon hearing his repentance. Friends, this happened because that person said that word in a manner that clearly expresses insult and ridicule. So, can you insult what Prophet liked? For example, you may not eat it if you have a excuse, that is okay. But to insult and ridicule? Do you have such a right? The Prophet and Islam has manifested a legitimate matter. Islam has legitimate provisions. Allah has manifested that provision in a legitimized way via the Prophet. For example, that might be about eating and drinking.
(Dakika: 1:15:02)
Friends, our Prophet loved squash. Okay, squash is a halal and legitimate bounty. You can have an excuse for not eating it. That and making mockery of it are different stories. Making mockery of something or denying it just because the Prophet loved it are different stories. For that reason friends, you can’t insult or make mockery of such things. You can’t regard a haram thing as halal, and just like that you can’t insult the halal things. Hele Peygamber’in ortaya koyduğu gerçek bir hükme karşı hakaret, alay, inkâr. These don’t prevail in a believer, and they should not. So, we see that in a book named Al Ajnas it is narrated that Abu Hanifa said the following. “You can’t say salawat al-sharif for no one except the prophets and angels. Those who say salawat for others are evil innovators (ahlul bid’ah), and they are from Galiye group of Shie,” said Al-Imam Al-Azam.
Now, what do we do when we hear the name of Allah Ta’ala? We say, “jalla jalaluhu” – May his glory be glorified.” The same way we’re saying salawat for the Prophet. For example, let’s say we heard the name of Alī. We say, “Radeyallāhu ′Anh or ′Anhum” for someone from the sahabah. We say, “Radeyallāhu ′Anhā (or ′anhumma) – May Allah be pleased with her,” for the famale sahabah.
You see, if you use the salawat you use for the Prophet, which was sent by Allah, to someone who is not a prophet, then you would be elevating that person to prophethood. After Muhammad, no one can become a prophet. That is what Al-Imam Al-Azam said. The people have to know their limits.
You would say, “rahmatullahi alayh” or “kaddesallahu esrarahum” when someone mentiones an awliya. However, you can’t say the salawat that you say for the Prophet for anyone, not even for an awliya. The same goes for the sahabah, too. However, what did those who exceeded their authority do? Those who overstep the limit have deviated from the straight path, thus they are called evil innovators (ahlul bid’ah) and heresy, similar to those who regard Alī as Allah. Is that possible? Alī is a valuable Muslim. He is a Islamic caliph, a hero, and an invaluable universal ālim. He is the husband of Fatimah Az-Zahrā’. He is the son-in-law of our Prophet. His cousin. Buna ilahlık payı verilir mi? So, what would your situation be when what is done to Isa Alaihissalam and Uzair Alaihissalam is done to others as well. They are mushriks and you are too. You have no association with Islam anymore. You should know Alī as Alī (Radeyallāhu ′Anhu), and know the friend as friend, you should know the ashab as the ashab, know the awliya as the awliya, know the prophet as the prophet. You should never confuse them with one another. If you do, then your imān (faith) will also get confused and stop being imān (faith).
Friends, we will not talk about word of kufr (unbelief) regarding namāz and qira’at (recitation). Insha’Allah our lesson will continue on these topics. Now, let’s see what ālims have said regarding insulting or macking mockery of, or joking about reciting Al-Qur’an Al-Karim, or namāz. Now, let’s say someone said, “Al-Qur’an Al-Karim is a jism (body) when it is written, and an a’rad (accident) when it is recited,” they have said that it is obligatory to rule that such a person is a kāfir.
(Dakika: 1:20:02)
Al-Qur’an Al-Karim is the kalam (speech) of Allah. You should beware. So, when the Qur’an is being written, what do you call the ink and the paper that is used. They are creatures. That ink and pen are creatures. However, what is Al-Qur’an Al-Karim itself? It is kalam (speech) of Allah. Therefore, what is actually being recited while reciting the Qur’an? Allah’s kalam (speech) is being recited. So, in that event, who is the creature? It is you. Look, the creature is you. You and the parts that belong to you is the creature. Yet Al-Qur’an Al-Karim itself is the kalam (speech) of Allah. Al-Qur’an Al-Karim cannot be a part of anyone either. It is the kalam (speech) of Allah for it is an eternal-everlasting speech. For that reason friends, everyone should know their boundries when it comes to Al-Qur’an Al-Karim, namāz, and Islamic values.
Now, it is an insult to Al-Qur’an Al-Karim when a person recites the Qur’an while playing tambourine or some other instrument. Al-Qur’an Al-Karim can’t be an instrument of games. You can’t make it a toy for fun and games. That person is playing the tambourine, and reciting the Qur’an. They are jumping, dancing, and playing the Qur’an while dancing. Those actions are acknowledged as insult to Al-Qur’an Al-Karim. It is recorded in Al-Fiqh Al-Akbar that those who do that will become kāfirs. You may also look into the valuable sourcebook named Al-Hulasa. Let’s see what the people who had their fair share of knowledge are saying here? They say this is also valid for mentioning Allah while playing the tambourine. The person is taking the tambourine in his hands, he has gathered his disciples, they are jumping and dancing, and they are mentioning Allah while playing the tambourine. That is a game, and fun. That is not how worship is made. Can you make the dhikr, the Qur’an, and Allah an instrument to fun and games? This is what who had their fair share of knowledge are asking. Now, these are dangerous actions. You should not do these.
The same goes for narrating or praising the Prophet. Now, let’s say a person is praising the Prophet while jumping and dancing and playing the tambourine or drums. He is doing all these while praising the Prophet. These are also dangerous. You should avod such actions. These are the most terrible actions that are closest to danger of kufr (unbelief). The same applies to applauding while performing dhikr (mentioning). For applauding has no correlation whatsoever with worship. These things don’t have a place in the sharīʿah. Worship can be performed the way Allah had commanded to the Prophet, and the way Prophet had shown. That is how worships are performed. Prophet Muhammad has taught how worships are performed through the Qur’an and the Sunnah to his companions and his companions then taught them to the Tabi’un and they conveyed it the their sucessors. The Qur’an, the Sunnah, and the Islamic scholars are the document of that. The worships of Islam can’t be your toy. You would only making a toy out of yourself, and lose your imān (faith). The loss would be yours, yet you can’t make fun of Islam. You can’t make fun of the Qur’an. You can’t make fun of the Prophet. You would only be ruining yourself, yet Allah, Islam and the Muslims are unwilling to making fun of the Islamic values. No one would give permission to anyone to play with the religion as if it is a toy. You should shield yourself, save yourself, and don’t insult Islam. It won’t do while applauding.
Moreover, let’s say a person didn’t believe in any one of Allah’s books, or he didn’t believe in one of the verses regarding Allah’s promises or punishments, or let’s say that he refuted one of the verses of Al-Qur’an Al-Karim. In that event the situation of that person is clear, he is directly a kāfir.
(Dakika: 1:25:24)
Besides, there is no ongoing dispute regarding that person being a kāfir either. That person becomes a kāfir with a consensus of all ālims. Al-Qur’an Al-Karim is Allah’s kalam (speech). You can’t even deny a single word of it. You can deny neither a provision nor a meaning that belong to it. Now, the following is said in the book named Jawahir-ul-Fiqh about the person in death-agony. You see, he is dying. He is in death-agony. Now, it says that the person becomes a kāfir if he denies the punishment or rewards in grave, in Qiyamah, in As-Sirāt, in Jannah, or in Hell. For there are many verses and authentic hadiths regarding these matters. You should beware. “The person who denies the punishment or rewards in grave, in Qiyamah, in As-Sirāt, in Jannah, or in Hell while being in death-agony becomes a kāfir.” Now, what is meant by “fear in Jannah” is the fear that is felt until one enters the Jannah. However, what do you think the Mu’tazila thought of the existence of the punishment in grave, the mizan (scale), and As-Sirāt? They didn’t rule that they exist. You see, the Mu’tazila has terrible state of affairs. They are not acknowledging the punishment in grave, the mizan (scale), and As-Sirāt. Oh Allah! May no one befall into such situations. “Therefore it is not permissible (jaiz) to declare them unbelievers,” they have said. They are deviants, evil innovators (ahlul bid’ah) yet you should never get accustomed to naming people as kāfir. However, it is another story if it is revealed through the Quran or the Sunnah that the person is actually a kāfir.
Moreover, the following is said in other sourcebooks. It is said that the person who says, “I don’t understand why Allah mentioned his in the Qur’an,” for a subject matter becomes a kāfir. But that is if he says that willingly. In other words, he becomes a kāfir if that remark is in the form of denial. However, if the person wanted to ask a question in order to learn about it, it is understood that he is trying to learn, thus he can’t be called as a kāfir. Yet there are also people who couldn’t manage to convey their message correctly. El-Muhît adlı yine kaynakta İmâm-ı Âzam’a noktalı “dat” yerine noktalı “zı”, yahut “ashab’ün-nâr” yerine “ashab’ûl-cenne” şeklinde okuyan kimsenin durumunu sormuşlar İmâm-ı Âzam’a. “İmamlığı caiz olmaz” demiş “fakat bunu bile bile, kasten yaparsa kâfir olur” demiş. Now, as for reciting the Qur’an wrong, the person who does that on purpose becomes a kāfir. The person who deliberately gives wrong meaning becomes a kāfir as well. Kıymetliler, ama mesela “dat”ı “zı” okuyor. Veyahut “ashâbunnâr” yerine “eshabülcenne” okuyor. Moreover, if they have done that mistakenly then they can’t be imams and you can’t perform namāz behind them. Yet you can’t call them kāfirs for they didn’t do that deliberately. It is necessary to give them education if they made a mistake or they have an excuse, or if they are ignorant.
(Dakika: 1:30:05)
You can’t perform namāz behind such people. It would not be permissible (jaiz) for them to be imāms but Al-Imam Al-Azam said that the person becomes a kāfir if he does that deliberately. So, also in another book, they have said that the person who makes fun of Al-Qur’an Al-Karim, or a masjid, or the holy places that are respected in the eyes of the sharīʿah becomes a kāfir.
For what is considered valuable in the eyes of the sharīʿah and the Islam then they are amongst the things that are to be respected. In that event you can’t make fun of them, or insult them. They have said that you would become a kāfir if you do. We’re conveying the dangers to you. Everyone should get their minds together, or not, that is up to them.
Moreover, a person who places his foot on the book (Qur’an) in order to make fun and insult it while taking an oath becomes a kāfir. In that event if the person who places his foot on Al-Qur’an Al-Karim for insult, then he becomes a kāfir. So, let’s see what is said in the book named Jawahir-ul-Fiqh: “Let’s say someone said, “Recite Al-Qur’an Al-Karim,” or “Would you recite the Qur’an often?” to a person, and he replied “I am full with reciting the Qur’an,” without explaining himself.” These are dangerous words. If he says that deliberately without an explanation, then his imān (faith) is in danger. The same goes when he says, “I considered reciting it obnoxious.” In that event his imān (faith) will be wasted, and he will become a kāfir. He will also become a kāfir is he says, “I am considering a verse from Allah’s book as obnoxious,” or if he denies a verse that resides in Allah’s book. There is no difference in denying or considering obnoxious. The same is also valid for speaking ill of or criticizing one of the matters that is in Al-Qur’an Al-Karim. You can’t criticize any of the obvious provisions of Al-Qur’an Al-Karim. If you know them then you’re good. But you have to know if you don’t know. The people who deny that the Surah al-Falaq and Surah al-Nas are from Al-Qur’an Al-Karim will become kāfirs one after another.
For that reason friends, know that Al-Qur’an Al-Karim has never been disrupted, and will never be disrupted. There is no fault or shortcoming, or something excessive in it. Al-Qur’an Al-Karim is quite complete the way it came from Allah. It is under everlasting protection of Allah. Bugün Kur’an-ı Kerim’e Alevîlik veya Emevilik iddialarıyla Kur’an-ı Kerim Emevi’nin tekelindeymiş gibi, Abbasi’nin veya bir başkasının tekelindeymiş gibi Kur’an-ı Kerim’e el katıldı, bozuldu diyenler kâfirdir. You can’t take something out of Al-Qur’an Al-Karim or add something to it. For that reason, such people are objectiong to Al-Qur’an Al-Karim itself because they are denying the verses which say that Al-Qur’an Al-Karim is under protection of Allah. They are objecting to Allah. It is not anyone’s right to speak ill of Al-Qur’an Al-Karim by confusing the Umayyads and Alevism. Al-Qur’an Al-Karim belongs neither to Ummayad nor the Yazid nor the deviant Shia who deviated from the way of Alī. Al-Qur’an Al-Karim belongs to all Muslims. It has not been disrupted, and it will not be disrupted. You should not throw yourselves into kufr (unbelief). You should not ruin yourselves. The rock would not affected when you go at it and bash your head into it, yet your head will explode.
(Dakika: 1:35:06)
You see, through that action you’re bashing your head into a rock, in your mind you’re pushing the rocks and the mountains forward. That will only result in the explosion of your head, o bandit! You should never speak ill of Al-Qur’an Al-Karim. Eğer senin dilin imân ve hakikatin dili ise Kur’an-ı Kerim’i öğren. You should declare faith, and do good deeds. You should declare faith and do good acts as is required. You should first learn with pleasure and respect. You see, if you begin your journey with Ummayads, the Yazid, and the Shia who don’t follow Alī in any way, and Alavizm… Now, we’re not speaking about the true alavi people. We’re only talking about the deviants who speak ill of Al-Qur’an Al-Karim, if you begin your journey with them then you will fall into pits of fire with them and be torn apart. You would be ruining yourself. Gece karanlıkta odun topluyorum diye zehirli yılanları toplar sırtına sararsın. Then you will start jumping as the snakes bite you, and you will be poisoned and you will die. They have already poisoned you. You have spoken ill of Al-Qur’an Al-Karim, therefore you’ve been poisoned. Those who speak ill of it are chewing on an infected gum. Those who speak ill of Al-Qur’an Al-Karim, Prophet Muhammad, and Islam are chewing on that germy gum. You should beware. You should save your skin from those germs. Islam came to save you. It came to save everyone. For that reason, if every Muslim becomes an alavi by loving Alī, then I love Alī as I love my life, or maybe even more than my life. I love the entire Ahlul Bayt, Hassan and Hussain. Yet you will have to follow the way of Alī so that your affection may be a real one. The way of Alī is the way of Al-Qur’an Al-Karim and the Sunnah. The way of the Prophet is called the Sunnah. The word Sunni Islam is derived from that. You don’t have the right to distinguish between Sunni and Alawi Muslims. The way of the Prophet is the Sunnah. Whosoever follows that Sunnah properly, and becomes subjected to Prophet Muhammad, and his sharīʿah is in the way of Sunnah, therefore he is called a Sunni. So, Alī follows the way of the Prophet, therefore he is a Sunni. The twelwe imām, and those who are subjected to the way of sunnah of Ahlul Bayt, all Sayyids are all Sunni Muslims. They are the ones who are subjected to the Sunnah, the Prophet, and Al-Qur’an Al-Karim. You see, if loving Alī makes you an Alawi, then all Muslims love Alī. The entire Ahlul Bayt loves Alī, along with all Sunni Muslims. I have never seen one who does not love him, and if I do I will teach the truth to him. I would if I see one. In that event the one who does not love Alī is utterly ignorant, and has been infected with a germ from the wrong places. The ones who don’t love Alī, even if there is only one, he is amongst those who are infected. We love Ahlul Bayt even if you tell us otherwise. That is not up to you. They are the invaluable individuals of the entire world of Islam. They are loved by all Muslims. They don’t belong to anyone else. They belong to the Muslims. Therefore, no one can monopolize the values of the Muslims. You should know that too.
You see friends, we’ve been trying to convey these truths to you for I love you so much. We’re trying really hard to convey these to you so that no one’s imān may be harmed. That is our purpose.
(Dakika: 1:40:11)
May everyone be real Muslims. In the end, humanity is the servants of Allah, the nation of Prophet, and children of Ādam and Hawwā. Let’s tell each other the truth. Yes friends, now there are some ālims who are successor, they are called ulama al-mutaahhirun (the later ālims). They said that whether he explains himself or not, the person who utters those words, in order words the person who utters thes words about Al-Qur’an Al-Karim will become a kāfir. However, the first opinion is of course more accurate. The fatwa (legal opinion) is also about that.
Furthermore, let’s say someone denied the entire Al-Qur’an Al-Karim, or he denied one of the surahs of Al-Qur’an Al-Karim, or he denied one of the verses of Al-Qur’an Al-Karim, or he denied a single word of Al-Qur’an Al-Karim, or he denied a recitation type that is mutawatir, or he believed that a word or a verse in Al-Qur’an Al-Karim is not of Allah’s kalam (speech). They have said that the person becomes a kāfir in that event. They have said that whosoever denies what we’ve counted becomes a kāfir. In other words, the person becomes a kāfir if there is consensus in that verse being present in Al-Qur’an Al-Karim. For the person who denies the verses that are from Al-Qur’an Al-Karim will become kāfirs. The verses of Al-Qur’an Al-Karim are obvious. They start with al-Fatihah, and continue with al-Baqarah, al-Imran, al-Nisa, al-Maidah, and the number of them is 114. The verses in them are also obvious, the Qur’an ends with the Surah al-Nas. The verses and the surahs of Al-Qur’an Al-Karim are obvious. Therefore, no one can deny even a single word from those surahs and verses. They would fall into kufr (unbelief) if they do. For example, the basmala is a verse from Surah al-Naml. You see, it may not be the same as denying that the basmala in the beginning of the surahs are from Al-Qur’an Al-Karim, however, the basmala in the Surah al-Naml is clearly a verse that belongs to Al-Qur’an Al-Karim. For example, according to the Mālikīs, the basmala in Al-Qur’an Al-Karim are not actually from Al-Qur’an Al-Karim whereas the Shafi’is have a different opinion. Now, according to the academical ālims of Hanafi School, the basmala is a verse seperate from Al-Qur’an Al-Karim. You see, they said it is a seperate verse. The Hanafi ālims say that it was revealed for the partition of the surahs. For example, the ijtihads of Ja’far al-Sadiq is the same with Al-Imam Al-Azam and Muhammad al-Baqir, there are no differences between them. The ones who state their difference are the enemies of Islam. Yet the differences in ijtihads are blessings for them. Ijtihad is performed uniquely. Yet there are no difference between them in terms of their primary evidence which are Qur’an, Sunnah, Ijma, Qiyas. So, who gains the most from showing them like enemies.
Dear audience, believers are brohers. The Muslims of the world should be one an a single entity in the imān (faith) and the monotheistic faith. They are brothers, they should be brothers. In Al-Qur’an Al-Karim Almighty Allah said, “innamā l-muʾminūna ʾikhwatun,” – “The faithful are indeed brothers.” What right you have to distrupt that brotherhood?
(Dakika: 1:45:02)
Do you have the right to make these brothers enemies against one another? You have no right to divide and tear them to pieces for they are following this or that. Yet you can manifest the truths in a scholarly way. You are talking about this or that yet you don’t even know how to recite the basmalah, and you’re speaking wih authority. You should renounce that ignorance.
Valuable audience, and venerable friends, our current topic is making fun of reciting Al-Qur’an Al-Karim. Look, our discovery notes are also continuing in Al-Fiqh Al-Akbar. So, what does it say? So, let’s say someone listened to a recitation of Al-Qur’an Al-Karim. Then he he said “It is a song,” for that recitation he listened by making fun of. He would become a kāfir in the event that he made fun of it. Now, the reason he becomes a kāfir is that he is making fun of the recitation itself. However, if he makes fun of the person who recites it due to the obnoxious sound he would not be making fun of Al-Qur’an Al-Karim but the voice of the person who recites it. Therefore, if that person’s voice is really not suitable for reciting Al-Qur’an Al-Karim, then he won’t be a kāfir, but he still should not make fun of the person who recites the Qur’an. For not everyone can have a beautiful voice, it is not up to them. Some people have beautiful voices, other’s may be different. You should not get accustomed to making fun of this. Ama herkesin Kur’an-ı Kerim’i doğru okuması, güzel okuması, herkesten istenir. This is said in the Fatāwā al-Zahiriyyah: “The person who recites a verse from Al-Qur’an Al-Karim for fun becomes a kāfir.” You can’t make fun of Al-Qur’an Al-Karim. It is not a game. Can there be a mockery of Allah’s kalam (speech)? “Wa-mā huwa bi-l-hazl,” – “And it [Al-Qur’an Al-Karim] is not a joke.” It is not a game. It can’t be means of ridicule. It is Allah’s kalam (speech). For that reason, if a person recites a verse from Al-Qur’an Al-Karim for fun, mockery, and game purposes, he becomes a kāfir. For Almighty Lord commanded, “innahū la-qawlun faṣl – wa-mā huwa bi-l-hazl,” – “Indeed, it [the Glorious Qur’an] is a decisive word [one that distinguishes between right and wrong], and it is not a joke,” in the 13th and 14th verses of Al-Qur’an Al-Karim.