Turkish English Fikhi Ekber Lesson 32

Al-Fiqh Al-Akbar – Lesson 32


Euzübillahimineşşeytānîrracîm. Bismillahirrahmanirrahim. Elhamdülillahi Rabb’il ālemin. Vessāletü vessalāmû ālā Rasulûna Muhammed ve ālā āli Muhammed. Rabbenağfirli ve edhılni fî rahmetike ve fî fazlike bi lutfikel kerim ve ihsanikel kadîm. Yā erhamer rahimîn. Euzû bikelimātillahi tā’ammat min şerri mā hālaka ve zerāhe ve derāhe. Rabbi euzûbike min’hemezatişşeyātîyn ve euzûbike Rabbi enyehdûrun Bismillahirrahmanirrahim.


Most valuable and venerable friends, our discovery notes from Al-Fiqh Al-Akbar continues. Again, another one of the matters we should be wary of is confusing your own words with Al-Qur’an Al-Karim’s words, we will point to such dangers. Moreover, they said this in a valuable book of ours: “The person who says, “Build your house, ‘wa-s-samāʾi wa-ṭ-ṭāriq – by the sky and the nightly star,’” falls into kufr because he made Al-Qur’an Al-Karim an instrument for other things. So, what does it mean when one person says, build your house by the sky and the nightly star? “Wa-s-samāʾi wa-ṭ-ṭāriq,” is the first verse of Surah Al-Tariq. That person is saying,” build a house but make it ‘by the sky and the nightly star’ which is the translation of  the verse. Now, the person falls into kufr because something like Al-Qur’an Al-Karim, and something like Allah’s words can’t be made an instrument for other things. The person should not make Al-Qur’an Al-Karim an instrument to such things. So, one should not get used to such thing even if it is due to ignorance. Valuable friends, this is because such a person would be making fun of Al-Qur’an Al-Karim. Friends, these are the 13th and 14th verses from the same surah, “ʾinnahū la-qawlun faṣlun wa-mā huwa bi-l-hazli” – “Indeed, the Qur’an is a decisive word [which seperates the true and the false], and it is not a joke.” You can’t make fun with Al-Qur’an Al-Karim, nor can you make mockery with it. I say that saying, “Build your house, ‘wa-s-samāʾi wa-ṭ-ṭāriq – by the sky and the nightly star,’” is making mockery. Besides, saying, “do” or “I did” carries the same meaning.


Moreover, this is what they said in our valuable book, “If a person says, “The roof of his house is like ‘wa-s-samāʾi wa-ṭ-ṭāriq – by the sky and the nightly star,’ this carries the same meaning as well. Moreover, this is how its mentioned in Fevz-u Necat, “If a person says, “boil that stew with qul huwa llāhu ʾaḥad” to another, he also falls into kufr. Because, this is also a word of Allah, it is the 1st verse of Surah Ikhlas.



(Dakika: 5:01)


“Qul huwa llāhu ʾaḥad,” – “Say, ‘He is Allah, the One,” is a word of Allah. It is the first verse of Surah al-Ikhlas of Al-Qur’an Al-Karim. It is the first verse of the surah. So, it is clearly stated in the book that the person falls into kufr ih he says, “boil that stew with qul huwa llāhu ʾaḥad”. Moreover, this is from the legal opinion (fatwa) of Zahiriyyah, “If someone says, “Surah Ikhlas has been robbed,” or “I’ve robbed the Surah Ikhlas,” or “You have poured out the pockets of Tenzil Suresi,” to the person who recited that surah often falls into kufr as well. You can’t make fun of any of these. You can’t make fun of Al-Qur’an Al-Karim in any way. It can’t be represented by something that is not equal to it either.


So, let’s see what they said here. The owner of the fatwa has referred the meaning, “representation” by the word “tenzil”. Therefore, in the Al-Muhit it is said that, “The one who says, ‘You’ve poured out the pockets of a-lam nashraḥ laka’ also falls into kufr.” This is because that is also a verse in Al-Qur’an Al-Karim. Friends, in these cases they referred to making fun of the Qur’an. In other words, these dangers are told for they mean ridicule, mockery, and making fun of the Qur’an. Also, there is another advice that says, “The person who says, ‘He is shorter than ‘innā ʾaʿṭaynā’ to someone becomes a kāfir, too.’” In other words, that person is comparing his friend to Surah al-Kawthar, and saying that he is shorter than Surah al-Kawthar, or Innā ʾaʿṭaynā Surah, it means that he is making fun of the verse which leads to kufr and the person who says that becomes a kāfir, they said. They said that because Surah al-Kawthar consists of three verses only. This remark is clearly a mockery. “Yasin’i ölünün ağzinā lokma yaptı, derse yine küfre girer”, demişlerdir. For example, Al-Qur’an Al-Karim was sent for the living, however it is also a blessing upon the dead. It is a blessing for all things, and friends, it calls the entire humanity to the true path. And Yasin al-Sharif is recited for the dead. You can also recite the other surahs of Al-Qur’an Al-Karim for the dead. However, they say that the person who says, “Yasin’i ölünün ağzinā lokma yaptı” falls into kufr (unbelif). This is because that person is making fun and mockery with such representations of Al-Qur’an Al-Karim. You can’t make fun of the verses. Now, some people uttering representations such as these in order to express them to people more clearly. However it is necessary to be careful regarding them and avoid such dangers. For example, if someone invites some people to perform namāz with the jamaat, and then says, “I am going to perform the namāz on my own for Allah Ta’ala commands, ‘inna ṣ-ṣalāta tanhā,’” he would also fall into kufr. There is ridicule, mockery here, he is making fun of Al-Qur’an Al-Karim. He is also giving a false idea about the related verse of Al-Qur’an Al-Karim.


(Dakika: 10:07)


Friends, one can’t give false meanings to Al-Qur’an Al-Karim in order to make a mockery of it. You can’t make it a       joking matter either. Because, such a person who utters that is belittling the verse by talking the word, “tanhā” which is present in the verse, and comparing it to a turkish word, “tenha” which means “solitary”, therefore detracting it from its original meaning.


Prophet Muhammad (sallā Allāhu ʿalayhi wa-sallam) said, “The one who does the exegesis of Al-Qur’an Al-Karim according to their sweet will becomes a kāfir.” Now, our Prophet said that. So, this is another one of the greatest dangers of this day. The people have begun to interpret Al-Quran Al-Karim according to their own sweet will. These matters are quite important topics. We are conveying discory notes, and hints regarding the dangers so that the Nation of Muhammad may stay away from them. However, it doesn’t mean that the dangers are limited to what we say. We are giving the hints so that you may be wary of them.


Yes friends, the situation of those who change the words and the meanings of Al-Qur’an Al-Karim and utter them in that way is quite dangerous, and they are falling into kufr. Now, you’ll have to understand “falling into kufr (unbelief)” as becoming a kāfir. In other words, the person who falls into kufr (unbelief) becomes a kāfir.


Most venerable friends, and valuable audience,


Now, let’s say that someone recited the verse in Al-Qur’an Al-Karim which says, “and brimming cups,” for mockery. Or, let’s say that he recited the verse which says, “and the mountains will be set moving and become a mirage,” for mockery. Or, let’s say someone is measuring or weighing something and he recited the verse which says, “and when they measure or weigh something to give it to them, [they] give less than due,” for mockery. They said that these people also fall into kufr (unbelief). For it is kufr (unbelief) to make a mockery of Al-Qur’an Al-Karim, in other words, that person becomes a kāfir. The one who makes fun of the Qur’an becomes a kāfir. You can’t make fun of Al-Qur’an Al-Karim in any matter. For it is the speech of Allah. It is the eternal and everlasting laws of Allah. For that reason, it is necessary to avoid these dangers or their comparables, and have a sincere imān (faith), and good deeds. Then we should endeavor to be utterly respectful to Al-Qur’an Al-Karim. Now, we have to have respect for Al-Qur’an Al-Karim. Besides, it is our duty to understand Al-Qur’an Al-Karim well, narrate it correctly, and have imān (faith), and deal good deeds. Friends, they also said that the person who says, “Ven nāziāti nezan” yahut “nüzan” falls into kufr (unbelief). Because, there is an attemp to change the words, therefore, an attemp to change the meaning, which is kufr (unbelief).



(Dakika: 15:05)


Yes friends, the person becomes a kāfir when the work he has done is kufr (unbelief). Now, let’s talk about the words about charging money for Al-Qur’an Al-Karim. Friends, let’s say a person said, “Give me the money for the Qur’an,” now, it is necessary to understand these matters quite well, and know their explanation. Rather, it should be said, “Give me the money for teaching it to you,” or “Give me the money for writing it,” there is no danger in these words. The majority of the successor ālims have considered it permissible to teach Al-Qur’an Al-Karim for a fee. They had consensus in that it is permissible (jaiz) to receive money for writing Al-Qur’an Al-Karim.


Moreover, let’s say that there is an argument between two people, and one said, “lā ḥawla wa lā quwwata illā billāh, – There is no might nor power except in Allah,” and the other said, “lā ḥawla does not mean anything to me,” or, “lā ḥawla wa lā quwwata illā billāh, so what?” or, “lā ḥawla will not appease my hunger, it won’t give me food,” or, “lā ḥawla won’t bring food to my table, or a dish to my plate,” in that case, they said this person becomes a kāfir. For these words, or the hawqala, is holy words that belong to Islam. That remark means, “There is no might nor power except in Allah”. Just see the meaning, and compare it to what that man has said. Besides, what we’re narrating here is present also in the Zahirriyyah. Moreover, it is under record in Al-Muhit as follows. They said, “The person becomes a kāfir if he says that as comparison, or tehlil.” In other words, they said that the person becomes a kāfir if he says things like, “I don’t care about Subḥānallāh,” or “Alḥamdulillāh” or, “Allahu Akbar,” or “I don’t care about lā ilāhe illallāhu vahdehu lāşerîke leh,” in a belittling way.


Furthermore, if someone says, “Subḥānallāh,” and as a reply someone says, “You’ve soiled the name of Allah,” or “Subḥānallāh to who?” or, “Are you really saying Subḥānallāh,” in a belittling way, he becomes a kāfir for he betlittled Allah’s name. These attemps will lead the person to kufr (unbelief). You can never belittle or make a mockery of Allah, His names, His attributes, and His book which is the Qur’an, and His religion which is Islam. Everyone should get their minds together. However, he won’t become a kāfir if he’s not making fun but he is asking questions in order to learn about them. He won’t be a kāfir if he’s trying to learn. The reason for falling in kufr (unbelief) is making fun, or mockery, belittling, and ridicule. You can’t belittle any of the commandments of the religion, nor a single word of it, nor can you make a mockery. Friends, there is also saying “Bismillāh” while committing a sin, or doing something haram. You can’t recite the basmalah for a haram. However, the basmalah can be recited while doing halal things. In fact, no one should forget reciting the basmalah while approaching their spouse because through that action Almighty Lord will originate a new generation. With the favor and generosity of Allah, and with Allah’s will.


(Dakika: 20:01)


There are also reports about the situation of the children who are made with and without the basmalah. There is a share of Stan in the children who are made without the basmalah. O, the humanity! May Allah protect us. The universe is reciting the basmalah. The people are saying, “Bismillāh”. The entire universe is reciting the Surah al-Fatihah. Kāinatın tamamı Allah’ı tesbih ediyor. The entire universe is reciting the Attahiyat. Whereas you are forgetting the basmalah in halals. And if you’re reciting the basmalah while committing sins, then o woe to you! You should get your mind together. You have gone into the danger. You have become ruined, and no one cares about you except the ones who does.


So, why are we saying these? We are saying these so that the Ummah of Muhammad, and the humanity may be saved from all dangers. And they may be safe from all dangers. And so that they may be Muslims in an environment of trust. And so that their faith may be saved from all dangers. We are working for this, and in order to please Allah. We’are working for this because it is Allah’s commandment, and so that we may inure to the benefit of humanity. Now, let’s see the situation of the person who says, “Bismillāh” whil committing a sin. For example, the person who says, “Bismillāh” while gambling becomes a kāfir. The fact that gambling is an absolute haram is clearly stated in Al-Qur’an AL-Karim.

You can look at the 90th verse of Surah al-Maidah which says, “innamā l-khamru wa-l-maysiru.” The Lord had held the the varieties of wine, or rather intoxicants, next you gambling. The word “maysir” means “gambling”. So, if a person recites the basmalah while doing haram acts, for example gambling, he falls into kufr (unbelief). The ruling is the same when he recites the basmalah while playing cards. Yine remil atarken, fal taşlarını atarken bir kimse “Bismillah” derse yine durum böyledir. May Allah protect us.


Friends, according to what is written in the book named Tetimme, if a person says, “Bismillāh” while starting to drink wine, or committing fornication, or getting haram goods, then he or she becomes a kāfir. So, the thing that is considered as haram goods here is the absolutely haram things that are agreed by consensus. However, it is necessary to be careful regarding all matters which are not halal.


Furthermore, there is a dispute amongst the ālims about when someone says, “Alḥamdulillāh – praise be to God” while spending haram money. One side says, “He falls into kufr (unbelief). However, the other side stayed away from the word “falling into kufr (unbelief)”, and they opposed. So, the following is the ruling that is derived: It is necessary to stay away from such dangers for Almighty Lord has clearly forbidden haram things. He didn’t say, “eat what is haram”. The name is on it, haram means forbidden. The name of the things that are clearly forbidden by Allah via conslusive evidence is haram. You can’t recite the basmalah for the haram things. When you say, “Alḥamdulillāh,” or “Allah had me do that haram,” you are abusing that holy word. You should get your mind together. I am telling these to myself, but we should all hear and listen, and do what is necessary. I am telling all of these to myself, but I am also saying, “let’s listen together”.



(Dakika: 25:04)


Moreover, let’s say someone said, “Bismillāh” rather than asking for something. Or, let’s say that someone said, “May I enter?,” or “Should I get up?” or “Shall I get out?” or “Shall I walk?” in order to ask for permission, and the other said, “Bismillāh” to him in order to give permission. In that event, he would be making the basmalah an instrument to those things, and therefore he falls into kufr (unbelief), they said. For he would be insulting to Allah’s word by using it in an unimportant manner. So, it is best to avoid such dangers. The legit things for which you can recite the basmalah are defined. You can’t abuse the basmalah by using it in such unimportant works.


Furthermore, let’s say a person said, “Al-Qur’an Al-Karim is not in Arabic.” Now, Allah Ta’ala says, “Thus We have sent it [Al-Qur’an Al-Karim] down, being a command in Arabic,” in the glorious Qur’an, in the 37th verse of Surah al-Ra’d. Now, it is clearly stated in Al-Qur’an Al-Karim that it is in Arabic. So, what would a person become when he says, “Al-Qur’an Al-Karim is not in Arabic” while it is an absolute truth established by Allah’s word? You see, they said that this person becomes a kāfir for he opposed to the verse. So, there can’t be religion, and imān (faith) in you when you oppose to Al-Qur’an Al-Karim.


Valuable friends, let’s say someone saw the people going for a battle, and said, “They are rice eaters, and enemies of food,” it is feared that person may become a kāfir. Now, why is that? This is because there are jihad verses in Al-Qur’an Al-Karim regarding the people who go to war. You should get your mind together. If a person is performing jihad in a lawful battle, dünyaya barışı egemen kılmak, adaleti, sosyal adaleti hākim kılmak için, merhameti ve sevgiyi cihana hākim kılmak için, zorbalardan insanlığı kurtarmak için İslam cihādı emretmiştir. Cihāt ayetlerine böyle davranırsan, cihāt edenleri bu şekilde bunun da diyor kāfir olmasından korkulur. In other words, the person becomes a kāfir only if he undermines the military people only because they are fighting due to their obedience to the commandment of Allah. They are saying the person becomes a kāfir if he undermines them for they are fighting in the way of Allah. This is certain. There is no expression like, “it is feared” in here. That person will definitely become a kāfir. But let’s say that the person is not referring to the jihad, and the commandment of Allah but he is joking with the soldiers, and only the soldiers. Let’s say he is not saying that as a reference to their jihad, and their battle in the way of Allah. In that event it is feared that he may fall into kufr (unbelief). These are matters that are to be wary of. However, if he says that remark and he refers to that soldiers intentions that is not steady, in that case he won’t fall into kufr (unbelief). Because, that may be the situtation of the soldier, not all of them but may be one of them. One of them may be, for example, a deserter, or he may be someone who don’t want to go to battle. He won’t fall into kufr (unbelief) if he says that remark by referring to such a soldier. Because, he would be appreciating the true jihad and the true soldiers in that event.


(Dakika: 30:03)


Now, our topic is remarks of kufr (unbelief) regarding namāz. Now, namāz is also an absolute commandment of Islam. Now, regarding the namāz, let’s see how people are falling into kufr (unbelief).


For example, let’s say someone is saying, “The tiny namāz of fajr,” or let’s say that he said, “I’ve performed that tiny namāz of fajr.” You see that he is belittling and undermining the namāz. This is important, there is ridicule as well. So, if he says that, or if he says, “I’ve paid my debt” as if he is fulfilling the command of a cruel manager, then he becomes a kāfir, they said. You can’t diminish the namāz, you can’t undermine it either, and you can’t compare it to a command of a cruel manager. Namāz is an absolute commandment of Allah. O, that person! Namāz is an absolute commandment of Allah. What effect do you think namāz has on Almighty Allah’s pleasure? It gets you closer to His beauty. You should get your mind together. Besides, no one should make a mockery of namāz, nor should they undermine it. The person who says, “I am undermining the namāz,” becomes an offspring and butler of the Satan himself, and he will find himself in Hell. Because, what is left when the person becomes a kāfir? Valuable friends, let’s say someone said, “Wallah I will not perform namāz, and I will not recite the Qur’an,” or “I am a deceitful person if I do those.” This is important, he is clearly recalcitrat to Allah and His book. This is important. Or rather, let’s say that he is finding Allah’s commandments hard and tiring while there are no hardships in Islam. Or, let’s say he considered them too weary, and said, “Allah has reduced my goods and I am reducing His right by not performing namāz.” They said, in that case the person becomes a kāfir. For he has tried to fright against Allah. Iblis had done that once, what did Allah do to him? He expelled him from his mercy. Iblis had done that, he objected to Allah’s command. Iblis didn’t acknowledge the caliphate. The entire humanity was created as caliphs of Allah. There are those amid them who fulfil their duties, and those who don’t. But the humanity was created, and the first one was our father, Adam. The father of humanity. Iblis didn’t acknowledge that. So, what is khilāfah or caliphate? It is implementing the justice and the laws of Allah in the world. It is the supremacy of justice, law, peace, and mercy. So, what will the world of humanity will do with the order that Allah had founded? They will run it with justice. Iblis didn’t acknowledge that, and he didn’t fulfil the command of prostrating before Adam. He didn’t prostrate before Adam for he didn’t acknowledge him. Now, those who overtake the Iblis will tomorrow find the Hell with Iblis, which would be such a shame. We are giving these lessons for the entire humanity so that they would never make a loss. And so that their imān (faith) may not be in danger. We are conveying the shining science of Islam via a fiqh book about imān (faith) whose name is Al-Fiqh Al-Akbar. It is the greatest fiqh book. Amelde ‘’Fıkh-ı Ekberler’’ nedir? They are the fiqh books of the Four Schools, and the mujtahids.


(Dakika: 35:05)


Foremost, there is Al-Imam Al-Azam Abu Hanifa, and the Hanafi School. There is his book, Al-Fiqh Al-Akbar, which manifests the conscientious fiqh, in other words, matters of faith in a scholarly way. You see, that book is written so that the humanity may be saved from these dangers that may destroy the faith. We are presenting it to the world, to the entire world of humanity, and the Nation of Muhammad.


Valuable friends, let’s look into the first case. Then, let’s see why those who are narrated here became kāfirs in the last case. Now, those people are advocating the exact opposites of the commands of Almighty Allah Ta’ala, and His statements if the Qur’an, and they are objecting to the verses. These are the reasons for falling into kufr (unbelief). You see, kufr (unbelief) emerges when there is no acknowledgement, no testification, and when the dangers which destroy the acknowledgement appear. These dangers also destroy the imān (faith).


Moreover, if a person says, “I wouldn’t do it had Allah commanded me to perform ten times of namāz,” or,” I wouldn’t perform namāz had the qiblah was appointed towards this direction,” he also falls into kufr (unbelief) because this opinion is contrary of Allah’s commandments. This is from the 33th verse of Surah al-Hijr, “lam ʾakun li-ʾasjuda li-basharin khalaqtahū min ṣalṣālin min ḥamaʾin masnūn,” in which the Iblis had said this to Almighty Lord, “I will not prostrate before a human whom You have created out of a dry clay [drawn] from an aging mud.” In other words, he didn’t accept Adam Alaihissalam, and him being a human, and his caliphate. The commandment of prostrating before him belonged to Allah. However, Iblis didn’t prostrate. The motivation and the ijtihad (reasoning) of Iblis was revealed, too. Iblis said this in his ijtihad: “I will not prostrate before a human whom You have created out of a dry clay [drawn] from an aging mud.” So, the people who say, “I won’t perform namāz,” are like the Iblis for that matter. The people who say, “I wouldn’t do this had Allah done that,” are falling into the same sitaution with the Shaitan. The Shaitan had became a kāfir only because he objected to Allah by not prostrating before Adam. He didn’t prostrate because he objected to Allah. Eğer böyle olmasaydı bir yasağa itikat etmekle Adem Aleyhisselām gibi olurdu. Then he objected, and the Iblis didn’t even repent. Iblis couldn’t even think of repenting. You see that he still insists on deviltry. May Allah protect the Nation of Muhammad from his enormities. “A’oodhu Billaah il-samee’ il-‘aleem min al-Shaytaan ir-rajeem min hamzihi wa nafkhihi wa nafathihi – I seek refuge with Allah, the All-Hearing, All-Knowing, from the accursed Shaitan, from his suffocation, his arrogance and his poetry.” You should recite this often.


So, valuable friends, the same goes when a slave says, “I won’t perform namāz for the thawab (reward) will go to my owner,” he falls into kufr (unbelief). For he believed that Allah won’t give any thawab (reward) to him. Whereas there are many verses of the Qur’an regarding that topic. It is clearly stated in the Qur’an that Almighty Lord will give the reward of good acts and deeds and faith. Therefore, he would be not believing in those verses.


(Dakika: 40:02)


Moreover, our valuable grand ālims such as al-Razi (rahmatullahi alayhim ajmain) said, “The person who worships by only desiring the Jannah, or who worships only for fear of the Fire in Hell, becomes a kāfir if he is of the opinion that he would not have worshipped to Allah if He had not created the Jannah and the Hell.” In other words, would he not worship if Almighty Lord commanded worship but hadn’t created the Jannah and the Hell? You see, they said that the one who says, “I wouldn’t” becomes a kāfir. This is the case, as you have seen.


Friends, one can’t object to any command of Allah Ta’ala in any way. The one who does falls into the situation of the Iblis. For one worships Allah due to his respect towards Him, and for he wants to please Him. The entriety of the worships can only be done for Allah. The Jannah belongs to Allah, the Hell belongs to Him as well. There is nothing in the hands of the Jannah nor the Hell. They are the property of Allah. For that reason, you should never do the worship you do for nothing else, but do it only for Allah. There can’t be worship for the Jannah or the Hell. It can only be for Allah. So, when you perform worship for Allah, be sure that Allah has a promise of reward in return of your imān (faith) and good deeds, He will grant you the Jannah. He will, when you perform worship for Allah, not when you worship for the Jannah, and not when you worship for fear of Hell. There is also this, they said that the person who says, “I wouldn’t perform worship if there was not a Jannah or a Hell,” falls into kufr (unbelief) and becomes a kāfir.


Valuable friends, let’s think of a person who performs namāz only in the month of Ramadan al-Sharif, and says, “These namāz I’ve done are more than necessary, for each namāz will be counted as 70 times more in this month,” this person falls into kufr (unbelief) as well. For he is neglecting the other namāz which are out of the month of Ramadan al-Sharif, and he is neglecting the command of Allah. Allah had rendered namāz ibadat to his servants a religious duty (fard) until they die, this includes the months other than Ramadan al-Sharif, too. This is certain. Until when? Until death arrives. You can’t change Allah’s command in Al-Qur’an al-Karim just like that. That person is saying, “What I did in the month of Ramadan al-Sharif is more than enough.” Those who say that are falling into kufr (unbelief) for they have objected to Allah’s command. He is disregarding the ibadat that is out of the month of Ramadan al-Sharif.




Friends, let’s say someone suggested performing namāz to someone else, and he said, “I won’t perform namāz by your command.” Now, namāz is not command of anyone but Allah’s. They said that this person also falls into kufr (unbelief). That person is reminding you of the command of Allah when he says, “perform namāz”. Yet you’re saying, “I won’t do that by your command.” Namāz is not his command. It is Allah’s command, and he is remind it to you. You should thank rather than saying, “I won’t” which leads you to kufr (unbelief). You see friends, this is a clear objection to Allah’s command. However, his friend only reminded him of the Allah’s command. There is also this, if a person didn’t believe that namāz is a religious duty (fard) he would become a kāfir. Namāz is a definite religious duty (fard). The person who says, “Namāz is not a fard,” becomes a kāfir. The person would also fall into kufr (unbelief) when he says, “People are performing the namāz of us.”


(Dakika: 45:05)


For no one can perform the namāz of another. Namaz is a fard al-‚ayn. So, what is this fard al-‚ayn? They are the obligatory religious duties on the individual. These are called fard al-‚ayn. There is also the fard al-kifāya, which is the duties imposed on the whole community of believers. So, when a few people perform the janazah namāz, the debt is absolved from the others. However, five times of daily nāmaz is not like this. It is an obligation upon everyone, they have to perform it with pleasure. Can there be a more exalted position than being in the presence of Allah? O, man! Think for a second if you are smart! You are in the presence of Allah, you’re standing before him, and showing your servitude to Allah, you are trying to do the ibadah as Allah has commanded you, and you are showing your respect with your soul and body. Now, namāz is a mi‘rāj (journey). O, the man who were created from a drop of semen! Namāz, and the commands of Islam will make you the sultan when you’re a servant, it will render you a doctor for the sick. You should get your mind together. Islam will exalt you to the ninth heaven. It will exalt you to Allah’s beauty, and his assent. May you attain the ultimate union. Get your mind together, and know how much I love you for I am telling you these. I am telling the same thing that I tell myself to you so that we may be saved together, let’s be amid the ones who are saved. Let’s not be amid the ones who are struck by the wrath of Allah. There can neither be imān (faith), nor obedience, nor good deeds by revolting against Allah. There can’t be imān (faith) while being stuck in kufr (unbelief). There can’t be good things while revolting. You should have imān (faith) gladly. You should know your Lord. Recognize your Lord for the religion of Islam is the meeting of Allah and His servant. Islam is the servitude of the servant to Allah. Islam is submission to Almighty Allah’s commands, it saves you from being a slave of a slave. You see, it saves you from being a servant to a slave, you are becoming a servant to your creator. This is the real sultanate. What is worse than being a servant of a slave? Bu zillet de meskenettir kula kulluk zillettir, meskenettir.


Yes friends, our lesson continues. Now, let’s say someone said, “I won’t perform namāz for I don’t have a wife or child,” or he said something similar to that. So, if it is revealted that he is lying, then he falls into kufr (unbelief). Is he performing namāz for your wife? Is she performing namāz for her husband, or for some other reason? Now, namāz is Allah’s command. Allah commands how to perform it. Besides, in Islam no one has been offered something he can’t bear. Islam is the life-style which brings ease to the life and makes it beautiful. Isla mis the order that Allah has founded. If you act according to your sweet will then you will be ruined. Again, with that belief he is believing that namāz is only an obligation on the married and childbearing people, which is a clear objection to Allah. Friends, the person also falls into kufr (unbelief) if he says, “There is too much namāz,” or “I am sick of it.” For you can’t get sick of Allah’s command. Namāz is a joyful event. There are reports from our Prophet which say, “Namāz is the light of my eye, and the joy of my heart.”




(Dakika: 50:04)


For namāz is a light that shines in the spiritual worlds of the people. Their inner world shines. You should look for performing namāz sincerely.


Friends, in one of our valuable sources, they said that the person becomes a kāfir is he says, “I am saturated with namāz,” or “I find it difficult.” Al Jawahir is one of those sourcebooks. They also said that the person who says, “Who can absolve of this duty, or who can bring ease to it?” falls into kufr (unbelief) for he believed that Allah has overburdened him.


Valuable audience, the person falls into kufr (unbelief) if he says, “I will wait until the month of Ramadan al-Sharif to perform namāz.” For namāz is not an ibadah that was appointed specially for the month of Ramadan al-Sharif. Ramadan al-Sharif is one of the twelwe months, and it is the sultan of the other eleven months, but you will immediately become a kāfir if you say, “There is no namāz in the other months,” or “There is only four daily prayers.” These are definite commandments of Allah. The person’s opinion here brings about the belief that namāz is not a religious duty (fard) out of the Ramadan al-Sharif. Çünkü vatandaşın kendi arasında “Ramazan-ı Şerif Müslümanları” şeklinde söylenmektedir. So, if a person is appointing the Islam to a single month, the Ramadan, and acknowledges that in the other months Allah’s and Islam’s commands are not valid, that person directly becomes a kāfir. There can’t be imān (faith) in him, nor Islam. The person falls into kufr (unbelief). The person would also become a kāfir if he says, “I won’t go into that test,” for the life itself is a test. Allah Ta’ala had created the life and the death as a test. You can look into Al-Qur’an Al-Karim, and see it. We have given the discovery notes of the entire Al-Qur’an Al-Karim in our lessons. Those who follow those lessons will see these truths.


Yes friends, our desire is that may Almighty Allah render the imāns of the humanity and the Nation of Muhammad absolute and everlasting. We’re striving for that. Our goal and endeavour is that.


Now, let’s talk about the remarks about denying the religious duties (fards). Look, the person who denies one of the religious duties (fards) that are agreed by consensus becomes a kāfir. For example, the person immediately becomes a kāfir if he denies that fornication, wine, gambling, murder, usury, and taking money of an orphan are haram actions forbidden by Allah. Bunlar yasak edileni kati olarak haram olduğu kesin olan farzlar. Bunların haram oluşu kesin farzdır. Now, let’s say that someone converted to Islam and resided in a Islamic country for a month, if he says, “I didn’t know these were obligations (fard),” when he was asked about five days of daily namāz or fasting, he falls into kufr (unbelief). This is because he resided in a Muslim country, and became a Muslim. You see, it is not an excuse to say, “I didn’t know that namāz was an obligation,” in a country of Muslims. For it is an absolute obligation upon you to learn the necessities of the religion when you become a Muslim.



(Dakika: 55:03)


The foremost obligation is to learn the things that are to be believed. Moreover, the person falls into kufr (unbelief) if he says, “I wouldn’t do it if Allah commanded me to perform namāz more than five times a day, or if Allah commanded me to fast more than a month, or if Allah commanded me to give zakāt more than one in forthy of my wealth.” We are obliged to do whatever Allah commands, and we have to do it with pleasure. O, man! You should get your mind together. Fo no one has the chance to say, “I would not do this, or that,” against Allah Ta’ala. Those words are only suitable for a kāfir. These are the maxims of the kāfir and his kufr (unbelief). The Muslim fulfils the commands of Allah with pleasure, he enjoys that. It doesn’t matter how much you praise Islam for it is greater than your praises. You should not praise yourself, but take pride in Islam. But know and live Islam as well, and prove that you are a Muslim. For Islam is so great. It came to exalt everyone. It came to raise everyone from below to above. It came to have you reach from the lowest point to the highest point which is the Jannah and reaching Allah’s beauty. That is Islam. Islam is the true lifestyle, it is an immortal lifestyle. Hayat veren nurun kendisi, İslam’ın kendisidir. For that reason the name of our lessons is the discovery notes of hayat veren nur. Al-Qur’an Al-Karim is a light. It enlightens the souls and gives life. For that reason, the name of all our lessons if the discovery and guidance notes of hayat veren nur.


Now, we will talk about knowingly facing the qiblah without having ablution after this. Now, they said that the person falls into kufr (unbelief) and becomes a kāfir if he says, “How beautiful is he who don’t perform namāz.” Because, he is clelarly denying namāz, and promoting abandoning namāz for he says “How beautiful is he,” for he didn’t perform namāz. They said that these lead people to kufr (unbelief). May Allah protect us. The above explanation is present in our valuable sourcebooks such as Fevz’ün-Necāt.


Moreover, in other sourcebooks they said that the person who performs namāz with a jamaat, without having ablution, becomes a kāfir. But that is when he does it knowingly. Of course, those who didn’t do it knowingly, those who did it by mistake, or those who forgot are not like that. This is for those who do it knowingly.


Yes friends, the person directly becomes a kāfir if he believes that it is halal to perform namāz without ablution. For there are conclusive verses in Al-Qur’an Al-Karim which command the ablution. The Imamayn’s remark which says, “The person who performs namāz by knowingly facing some direction other than the qiblah is a kāfir,” is similar to this.


Friends, they also said that the person who performs namāz without an ablution to show off becomes a kāfir. This remark is present in valuable sourcebooks such as Tetimme. Moreover, they also said that the person who abandons namāz not due to laziness but for he has a low opinion of it, and he belittled it becomes a kāfir. Yes, it is clear that according to Al-Imam Al-Azam, the person who performs namāz by knowingly facing a direction other than the qiblah becomes a kāfir, even if the direction he faced was correct.



(Dakika: 1:00:07)


So, what did that person do by believing that he is knowingly facing a direction that is not the qiblah? He believed that he is facing a direction other than the qiablah but he was actually facing the qiblah. However, he didn’t intend to face the qiblah. Now, Al-Imam Al-Azam said, “He would fall into kufr (unbelief).” Faqih Abu al-Layth had also adopted the same opinion.


So, let’s say someone wore dirt clothes while he has clean ones in his wardrobe, or he performed namāz without ablution or cleansing oneself while he can afford doing that. They said that this person becomes a kāfir. For in that event he is insulting the namāz. He doesn’t wear clean clothes while he has them. Friends, in the end, that person is doing the opposite of Allah Ta’ala’s command while he can afford fulfiling the commands. He is not performing ablution while he could, and performing namāz without cleansing himself. He is insulting the namāz, and objecting to the command of Allah. They said that such people will become kāfirs. They also added, “He will become a kāfir if he does that by accepting it as halal.” So, they added the remark, “They will become kāfirs if they do what they do by considering it as halal.”


Now, let’s say that a person who regard Allah as a debtee said, “I didn’t wash my head for namāz,” he is in a danger but it is not clear whether this is kufr (unbelief). However, they said that if the one who says that says it as mockery, then he becomes a kāfir. May Allah protect us.


There is also this. Let’s see what they said about those who don’t like the Islamic scholars (ālims) only because they are Islamic scholars (ālims), and those who hate them for that reason. They said that it is feared that they may become kāfirs. However, there are also some ālims who said, “Those who don’t like a person for he is an ālim is a kāfir.” There are those who said they will become kāfirs for they have hated the science of sharīʿah.


Look, the commands of Islam comes from Allah Ta’ala who is the Law-Maker. That person would have hated the sharīʿah. There is also an islamofobi through that ālim.


Now, friends, there is no doubt that it is kufr (unbelief) to deny the Islamic scholars (ālims). So, what does the ālim represent? He represents the sciences of the religion. The situation ends in a terrible outcome when the person objects to these as well.


Now, let’s talk about the remarks about clothing after this. Those people are making a mockery of the people of science. However, making fun of the ālims require making fun of the Prophet. The ālims are the successors of the prophets. For ālims are the successors of the prophets. They also follow the path of the Prophet.




Moreover, it is a clear kufr (unbelief) to find the sunnah (tradition) of the Prophet ugly. For example, let’s say some ālim is doing the sunnah of the Prophet, and you are finding him ugly. Let’s say you are finding him         old-fashioned for he is doing what is sunnah, or you’re not finding it suitable for the era. However, what you don’t know is the science of the ālim is more contemporary than the ages, and more advanced. You’re not seeing this truth. And, they said that if you’re finding that person ugly for he has done what is a sunnah, and for he has fulfilled the commandment of Allah, you will become a kāfir and there is no opposition to this. The commandments of Allah can’t be ugly. For they are the holiest, and finest commandments are the ones of Allah.


So, let’s say that someone says, “How ugly is the person who lays the tip of his imamah over his soldier,” in order to insult to an ālim, it is clear that he is insulting the ālim, and as you know his imamah is a command of the religion, and it is a sunnah. Our prophets, and the angels, wear imamahs. Therefore, if someone says, “How ugly is he who wears that,” clearly falls into kufr (unbelief) for he thinks that the command of the religion, and a tradition of the Prophet is ugly, they said. So, you can see the names of Zahiriyyah, Al-Hulasa, and Al-Muhit when you search for the sources of this remark. Friends, those who are interested may look into these sources.


So, let’s say someone is sitting on an elevated position, and people are asking him questions about the religion in a sarcastic way, and they are laughing. It is clear that they are making fun of the religion. So, if someone is sits on an elevated position and people ask questions about the religion to him, and laugh in a sarcastic way, they all would become kāfirs for they are making a mockery of the religion, but that is if they are making fun of the religion. If you ask where is this written? You may look into the valuable sourcebook named Al-Muhit.


Friends, again, it is also kufr (unbelief) if they did this in order to belittle the sharīʿah, or if they did the same actions without there being someone sitting on an elevated position, for you can’t belittle the sharīʿah. Whosoever tries to belittle the sharīʿah falls into kufr (unbelief) himself, he would be diminished, and he will enter the Hell upside down. You can either believe this or not. We’re trying to inform you about the danger and we’re presenting the sources as well. We are not giving all of them as discovery notes for that would neither fit in the internet, nor the time, nor the comprehension of the humans. For it is necessary for the people to be in love with the truth. May Allah admit us amid them. We’re conveying the very essence as discovery notes. We’re giving discovery notes from the most valuable essences. These will insha ’Allah bring much benefit to those who understand, or wish to understand, with Allah’s favour and generosity. It has been for the most people. And it still is bringing benefit to people. Ve İnşāAllah dünyanın ve bütün insanlığın kurtuluşuna Allah vesile eylesin. May He admit all hearts and souls amid the servants who went their way to Allah. Valuable friends, insha’Allah these valuable lessons of ours will continue.


(Dakika 1:09:57)

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