Unbenannt-1

Turkish English Fikhi Ekber Lesson 36

Al-Fiqh Al-Akbar – Lesson 36

 

Euzübillahimineşşeytânîrracîm. Bismillâhirrahmânirrahîm. Elhamdülillahi Rabbi’l âlemin. Vessalâtü vesselâmü âlâ resûlinâ Muhammed ve âlâ alihî Muhammed. Euzû bikelimâtillahi tâ’ammati min şerri mâ hâlaka ve zerâhe ve derâhe. Rabbi euzûbike min’hemezatişşeyâtîyn ve euzûbike Rabbi enyehdûrun.

 

Bi-smi llāhi r-raḥmāni r-raḥīm (In the Name of Allah, the All-beneficent, the All-merciful.) – “wa-qul jāʾa l-ḥaqqu wa-zahaqa l-bāṭilu ʾinna l-bāṭila kāna zahūqa,” This is the 81st verse of Surah al-Isra. Sadaqa Allaah al-‚Azeem al-ālā.

 

This is the transliteration of the verse, “And say, ‘The truth has come, and falsehood has vanished. Indeed falsehood is bound to vanish.’”

 

Most valuable and venerable friends, we continue to give you discovery notes from Al-Fiqh Al-Akbar. Thanks to Almighty Allah. Good wishes and prayers to our Beloved Prophet. And greetings to the entire Nation of Muhammad from us. May Almighty Allah’s unending mercy, forgiveness, beneficence, and generosity be never be lacking in the ālims (scholars) of Islam (rahmatullahi alayhim ajmain).

 

Now, our lesson continues as follows. Let’s say there is a person who said, “I wish wine, or fornication, or murder, or being cruel was halal.” What would be the stuation of that person? They said that this person falls into unbelief (kufr) and becomes a kāfir. This remark is under record in our valuable source book named Al-Jawahir. The reason for this is that these things are definitely haram. And it is Allah Ta’ala who rendered those things haram. No one can render something haram other than Allah. The things he called haram are sinful, and the ones he called halal are lawful.

 

For that reason friends, I am going to repeat this part. They said that the person who says, “I wish wine, or fornication, or murder, or being cruel was halal,” falls into unbelief (kufr) and becomes a kāfir. May Allah protect us from such things.

So, why are we conveying these discovery notes, and lessons? We are trying to give these discovery notes to you so that we can be of best servise to the humanity. We are doing this so that the imān (faith) of the people may stay damage free, and no one may die as a kāfir, and no one may fall into unbelief (kufr), and so that everyone may die with imān (faith) in their hearts. May Allah grant mercy upon all of our ālims. We are always praying for the mercy of Allah upon them.

 

Valuable friends, it can be understood that the person falls into this danger of becoming a kāfir. That is if and when he clearly states that he wishes absolute harams were halal things.

 

Moreover, let’s say someone wished that wine had not been rendered haram. Or let’s say he wished that fasting was not a religious duty (fard) in the month of Ramadan al-Sharif. These are also terrible dangers. The people should not get accustomed to such things.

 

Friends, the situation of the wine was different than today in the first sharīʿah laws.

 

(Dakika: 05:02)

 

Fasting in the month of Ramadan al-Sharif was also different in the previous sharīʿah laws. Fasting was a religious duty (fard) for them but of course there was canonical differences between their fast and the fasting in the Islamic sharīʿah but these can never chance the essence. In fact, they had fasting as well. And as for murder, fornication, cruelty, and taking the good of orphans was rendered haram (sinful) in all of the books, and the sharīʿah before Islam. So, those things have always been haram, and that haven’t changed, these were haram in the sharīʿah of the previous prophets as well. In other words, fornication was haram, murder without there being a reason if haram. As for cruelty and taking the goods of an orphan, these were rendered haram in all of the books. Therefore, it is unbelief (kufr) to wish that something that was rendered haram in all of the sharīʿah was halal. For that reason friends, you can never wish that something that is haram to become a halal thing. As for naming what is haram as halal, you can never do it. The person who says that would ruin himself, and his imān (faith) would be gone, and he would fall into unbelief (kufr).

 

They also said that if the person consider the sale of wine to Muslims as permissible (jaiz) that this is a danger, and this is unbelief (kufr) as well. However, they also said that there is no objection in considering the sale of wine to the non-muslims as permissible (jaiz). There have been ālims who said so. So, the sale of wine is not permissible (jaiz) by consensus. You should know it like this. Friends, there are valuable books in the sources of the things we say, but these are under record in the book named Tetimme as well.

 

Moreover, the person falls into unbelief (kufr) and becomes a kāfir if he says, “Wine is halal.” This is mentioned in the book named Al-Fatāwā Al-Sughra.

 

So, let’s say someone said, “Ah that long month has come again,” for the month of Ramadan al-Sharif. You see, the person is saying, “That long month has come again,” by referring to the month of Ramadan al-Sharif. Or let’s say that he said, “This heavy month has come,” when the month of Rajab comes. He may also say, “We fell into that Ramadan al-Sharif,” or “The season of charity has come,” in order to disrespect the Ramadan, and if he also considers that month as an eye sore due to its creation, and if the opposes to the love that the sharīʿah orders, and if he fins that difficult, they said that this person falls into unbelief. For the month of Ramadan al-Sharif was also a definite commandment of Allah. The Ramadan al-Sharif is the month of mercy, forgiveness, and salvation, and it is certain that fasting in that month is a religious duty (fard). It is Prophet Muhammad (ʿalayhi ṣ-ṣalātu wa-s-salām) who prayed by saying, “My Allah! May you render the months of Rajab and Sha‘bān sacred for us, and have us reach the Ramadan al-Sharif.” The Muslims wish that every month was Ramadan al-Sharif. This is a necessity of imān (faith). They also said that the person falls into unbelief (kufr) if he says, “Are we at these months again?” by having a low opinion of the months that the sharīʿah considered virtuous.

 

(Dakika: 10:03)

 

Your imān (faith) will be destroyed when you look down on what Islam rendered sacred and blessed. Nothing will happen to those holy values, but you will fall into unbelief (kufr). You should not fall into unbelief, you should live with imān (faith). The faithless will not be able to enter Jannah eternally. The aim of our endeavour, work and goal is only for Allah. We are doing this so that no one may fall into unbelief (kufr) and become a kāfir. This is our goal. Friends, it is blasphemy (kufr) to consent to blasphemy (kufr). The humanity shall be saved from unbelief (kufr). It is necessary to assist the humanity in that way.

 

Friends, let’s see what they said. Let’s say that a person said, “Allah sent all of these worships as punishment for us,” by referring to the commandments of Allah. They said that he becoms a kāfir if he considers namāz and fasting punishment and says, “Allah punished us with them.” This also is under record in the book named Al-Muhit.

 

Beloved friends, the person falls into unbelief (kufr) if he says, “It would be better if Allah Ta’ala didn’t render this commandment a religious duty (fard) on us.” Does he know better than Allah? Never! Never in ever! Every commandment that Allah made is beautiful, most certainly. If we seek refuge in Him, and if we love all of the commandments of Allah with our hearts, then we are believers (mu’min). Or else, there can’t be imān (faith) in the one who don’t like the commandments of Allah. Let’s say you call what Allah named as “halal” as “haram”. Or, let’s say you call what Allah named as “haram” as “halal”. So, if you don’t do what Allah commanded you, and if you have a low opinion about those commandments, then you will be a kāfir. Also, unbelief (kufr), foulness, and heinousness will be in you. You will ruin yourself that way. Listen to us, and don’t fall into that situation.

 

Now, we are giving these reports, hints, and discovery notes for that purpose so that no one may fall into that situation. No one should fall into such situations. You should get your mind together. There can’t be imān (faith) by denying. There can’t be imān (faith) where unbelief (kufr) resides. And the one who don’t have imān (faith) can never enter the Jannah. That much is certain. This is not just a word of advice, this should reside in your heart.

 

Firends, they have also given clues like the following. Let’s say that person a commmitted a minor sin, and person b said, “repent” and person a said, “What did I do to be in need of repentance?” or, “What did I do to repent?” that person falls into unbelief (kufr) according to the principles of Ahlus-Sunnah wa’l-Jama’ah. The sin is a sin, whether minor or major. The person needs to repent immediately. For Allah commands repentance. That much is certain. He also be calling what is a sin as a “thawab – reward”. He is not accepting the sin as a sin. For the sins are sins. The sin is a sin, doesn’t matter if it is minor or major. You can’t acknowledge that as thawāb (reward). If you do, then you are in danger of losing your faith. However, this is not the case according to the Mu’tazila. The Mu’tazila is out of Ahl al-Sunna. Also, in another sourcebook, in another report, it is said that the person who says, “I won’t repent unless Allah wills it,” becomes a kāfir . For he puts forth Allah’s will as an excuse. Because, Allah already says, “repent”. There is an absolute commandment. “Ben Tevvâbım” diyor. “You should repent so that I may accept your repentances,” He says.

 

 

(Dakika: 15:02)

 

Now, look, that person waits for Allah to will it in order to repent for his sin. Yet Allah aldready willed it, and gave the order. He says, “Repent.” Look and see how that person is        misconstring this. Almighty Allah ordered repentance. The person who revolts against Allah does that work, and Allah knows about it for He predestined it. However, it is not permissible for him to put forward the ruling (qada) and the decree (qadar), and Allah’s predestination as an excuse. For Almighty Allah never forced anyone to commit sin, nor to commit thawāb. The people earn being good and being bad through their own free will and earnings. They do these things with their own will, freedom, and volition. Moreover, let’s say that they said, “You continue to oppress the Allah’s servants,” and he said, “I am doing good,” or “How nice of me,” in that event he becomes a kāfir. This is because that person sees cruelty as a good thing. Whereas cruelty is haram. They said that if the fasiq (venial sinner) falls into kufr if he says, “I am doing good,” for the enormities he did.

 

 

 

 

 

 

Yes friends, they are reporting the dangers to us through the favour and generosity of Almighty Allah. From now on it is up to the people to get their minds together. It is also blasphemy if the person says, “This is another way, this is a virtue, a madhab.” In other words, he says, “This a way,” and “This is a school of thought,” by referring to the malignancies he did. In other words, he is trying to legitimize those evil acts, and that lead the person to unbelief (kufr).

 

Let’s say someone gave a poor person some money as charity from the wealth that is haram. If he wants thawāb (reward) for the haram money he gave, he becomes a kāfir. You can’t do thawāb using haram things. You may give those goods or the money to a poor person and say, “Whoever this money belongs to will receive the thawāb (reward) for this,” and try to save yourself from that haram. You can’t expect thawāb (reward) for haram things. Now, let’s say the poor person who received that money knew that it comes from haram, and prayed for the person who gave it to him regardless of that, and the person who gave the money said, “Amen to that.” In that even both of them would become kāfirs. May Allah protect us from such things. You can’t pray for what is haram. You can’t say, “amen” to that prayer either.

 

The situation of those who say, “amen” to the wrong prayers is miserable. O, my Muslim brothers! Your imān (faith) would be annihilated with a loud noise if you say, “Amin,” to the wrong prayers. Look, the poor person who took that money is knowingly taking the haram money. And on top of that he is praying for that person even though he knows that money is haram. And the person who gave the money says, “Amin.” They said both of them become kāfirs.

 

Please, no one should fall into such dangerous situations. For prayers and “amin” is only for the worships, meaning, they are for what is halal. Can you pray for harams? Can you say, “amin” to them? Now, there are beadsman who pray to the tawaghit. And there are people who say “amin” to them with love. O, woe to both of them! O, woe to both of them!

 

(Dakika: 20:01)

 

O, lickspittles, you think know the best! You are kissing people’s feet and praising them, but those praises, and those dangers shall lead you to the Hell. You should save yourselves from this danger. We are giving you these hints and discovery notes for that reason. So that everyone may be saved.

 

Moreover, the person falls into unbelief (kufr) if he says, “I did well, I did good,” for a work that is disliked according to the sharīʿah. It is not your parents who manifested the sharīʿah. Sharīʿah is the laws that are manifested by the Law-Maker. And the Law-Maker is Allah Ta’ala. Sharīʿah is the name for the rules of Allah, rules of Islam. So, if you name a commandment of Him as abominable; if you say “abominable” for an absolute commandment of Allah, and then you say, “I did good” by referring to an abominable action of yours, then your feet will slide down to Hell. You shall roll over with a trembling noise. For the ones who say that fall into unbelief (kufr) and become a kāfir, they said. Also, in the sources of these reports reside valuable sources and books such as Al-Hulasa, Zahirriyyah, and Al-Muhit.

 

Friends, we continue to give you discovery notes from Al-Fiqh Al-Akbar of Al-Imam Al-Azam.

 

This time, let’s say there is a person who opposed to the glorious Qur’an, and he is not even aware of his action. The commandments of Al-Qur’an Al-Karim are the commandments of Allah. Sharīʿah, or the Islamic laws are the commandments of Al-Qur’an Al-Karim. For that reason, there can’t be imān (faith) in the one who opposes Al-Qur’an Al-Karim. Moreover, the person who says, “The one who don’t drink the alcoholic beverages is not a Muslim,” becomes a kāfir.

 

Look, for example the man says, “The person who doesn’t drink a haram beverage is not a Muslim.” The one who says that extricates oneself from the religion. Because, the alcoholic things, wine, and similars are made haram by Allah. You would be extricating yourself from Islam if you call something haram as halal. Something that       intoxicates you, and stops the mind. And Islam will exclude you, too. Because, there can’t be imān (faith) while revolting against Allah. They also said that the one who says, “Drinking            date juice to the point that it won’t intoxicate you is halal,” falls into unbelief (kufr). There are also ālims saying that this person won’t fall into unbelief (kufr) they say, “The matter is disputed,” however, the danger in that is immense. You should stay away from those dangers. You shouldn’t be throwing yourself into danger. If a person accepts having intercourse with wife in her mensturation period as halal then his situation is a clear and terrible danger.

 

Moreover, the same goes for who accepts sadomy as halal as well, that person falls into unbelief (kufr). Friends, they say in one of our valuable source books, in Al-Durr Al-Manthur that one should discreetly not rule to the unbelief (kufr) of such a person, but not give a ruling declaring him as an unbeliever but that won’t save that person from that danger. Now, let’s not give a ruling regarding that but that doesn’t change that it is a danger. The person should critically abstain from the things that bring unbelief (kufr) or the things that has danger of unbelief (kufr). Look, in another book it says that it is unbelief (kufr) to have intercourse with the wife who is in her mensturation period.

 

(Dakika: 25:02)

 

In the book named Al-Muhit they are also saying that it is unbelief (kufr). Because, this is a clear and open verse in Al-Qur’an Al-Karim. Although it is necessary to discover its meaning, there is a clear verse and verdict of Al-Qur’an Al-Karim, and the danger is obvious. Morevoer, they have also said that the person becomes a apostate (murtad) if he sees marrying with his father’s wife as permissible (jaiz) and acceptable (mubah). This you may not know but a apostate (murtad) abandons the religion. The person falls into unbelief (kufr) if he molests a foreing woman and says, “She is halal for me,” as well. Can a foreing women be halal for you? No one can be halal for you without there being a marriage. And marriage has many conditions as well.

 

Furthermore, they have also said that the person who has a full stomach falls into unbelief (kufr) if he wishes eating after he is full was not haram. For eating after you are full is extravagance. And extravagance is haram. So, they said that the person who wishes that eating after being full was not haram falls into unbelief (kufr). Look, these are terribly dangerous situations. The person becomes a kāfir is someone asks him, “Why aren’t you paying zakāh (a form of alms-giving that is considered a religious obligation),” and he replies by saying, “I won’t pay that punishment.” For paying zakāh is not a punishment but an absolute commandment of Allah. Zakāh, which comes from the pocket of the rich is the definite right of the poor. You should get your mind together.

 

Moreover, let’s say that someone says, “Go an order being good to that person,” and he says, “O adamın da bana ne zararı var ki?” or says something like, “Bana ne ceva etti ki onu emredeyim?” then the situation of that person is in danger, they have even said that he falls into unbelief (kufr). Why is that? That is because enjoining what is right (al-amr bi-l-maʿrūf) is an order of Allah. That person falls into unbelief (kufr) for he doesn’t believe that ordering goodness is not a religious duty. To order goodness, and making people abstain from evil is an absolute religious duty. This is another one of the subjects that are disregarded by the Ummah of Muhammad in today’s world. This is actually one of the foremost primary religious duties. In other words, you will order being good, and forbid evil. Çünkü bir insan “Ben âfiyeti seçtim” yahut “Ondan bana ne zarar var ki?” dese yani burada “İyiliği emretsene, iyiliği emretsene” denilse o da “Bana bir şey yapmadı ki” yahut “Onun bana bir zararı olmadı ki” dese işte burada da Allah’ın emrini kendine tahsis etmeye çalışıyor. That is a danger, for al-amr bi-l-maʿrūf wa-n-nahy ʿani-l-munkar (enjoining what is right and forbidding what is wrong) is an absolute commandment of Allah.

 

The person who says, “I will become a kāfir if I do this work,” or “I will become a Zoroastrian,” or “I will become a Christian,” and if he knows that he has done that work, he falls into unbelief (kufr). Also according to Fudayl the wife of that person is divorced from him with Talaq-ul-Bain (irrevocable divorce) for the marriage is dissolved when imān (faith) goes away. Look, a person from Fatawa al-Sughra says if the person says, “Allah knows that I’ve done that work,” while knowing that he didn’t do it, then he is witnessing Allah to a life. They said that this person falls into unbelief (kufr) and becomes a kāfir.

 

(Dakika: 30:20)

 

They said that the person becomes a kāfir if he says, “Allah knows it was like that” by making Allah a witness to his lie. This remark is present in valuable source books such as Fetâvâi-Suğrâ.

 

 

Yes, most valuable and very venerable audience, may Allah’s mercy, forgiveness, and rahmat be upon all believers, the mu’mins, the mujtahids, and the Muslims. Insha’Allah we wil continue to convey some problems from valuable sources such as Minhac’ul-Musalin, and we’ll continue to give you discovery notes and hints.

 

Let’s say that an ignorant person gave voice to a remark, but he didn’t know that remark was unbelif (kufr). In that event some ālims said that that person won’t become a kāfir for his apology was accepted for he didn’t know. However, some ālims had said that person becomes a kāfir. In other words, why didn’t he learn about kufr al-jahl (roots of unbelief or kufr)? You are ignorant, that’s okay, but why are you committing blasphemy (kufr)? The person does not throw himself into the danger in the matters he has no knowledge of.

 

Moreover, it is a religious duty (fard) of a Muslim to know the things about the religion that lead to kufr. For you can’t live as a believer, as a Muslim, without shielding your imān (faith) from kufr. Therefore it is necessary to know the dangers that are kufr.

 

They also said that the person who accepts what is haram as halal, or vice versa becomes a kāfir. The source of this remark is the book named Minhac’ul-Musalin.

 

Furthermore, let’s see what it says in another book: “The person whose intention is to prevent becoming a kāfir is a Muslim.” The book says the person is a Muslim if there is no kufr in his intentions, and if he has absolute imān (faith), and Islam in his heart. However, the person should never use dangerous words.

 

 

He was asked about the animals they slaughtered for greeting the person who cam from afar, for that he said “These are all fun and games, and haram.” So, when they asked Imam al-Fadli about the people who slaughtered animals to greet someone who came from afar, he said, “These are all fun and games, and haram.” You should be careful about these as well. Yine bir kimse gelen kimsenin adını da Allah’ın adına ortak etse yine küfre girer. Let’s say a person slaughtered an animal without mentioning Allah’s name, or, he slaughtered an animal and he mentioned both the person’s name for whom he slaughtered that animal, and Allah’s name together; as if they are partners. They said that this person becomes a kāfir. There no partner nor comparables of Allah. Who dare you ascribe someone as a partner!

 

Furthermore, let’s say a chief of the state sneezed in public, and someone said, “May Allah have mercy on you,” to him. Then, let’s say someone else came to him and said, “You can’t say that to the chief of the state.” In that event the person who gave voice to the latter remark falls into kufr.

 

(Dakikka: 35:10)

 

Because, the commandment there is that it is necessary to say valuable words such as, “Rahmatullah Yarhamuk Allaah,” or its translation, “May Allah have mercy on you,” to the person who sneezed. You can’t hold someone above those words. Those words are holy. You can’t belittle that word. In other words, this ruling is valid if he says that not religion-wise. If he wanted to say, “You can’t say that due to the customs,” then he won’t fall into kufr, but there is still danger, they said.

 

Moreover, if someone said to a padishah (sultan), “As-salāmu ʿalaykum,” and someone says, “You can’t say to the sultan,” he becomes a kāfir. This is for he belittled the salām. Salām is a name of Allah, and a holy word of Islam. In addition, the person immediately becomes a kāfir if he says, “You are god! O, God!” to a megalomaniac sultan. Furthermore, the person becomes a kāfir if he says, “O Quddus!” or, “O Qayyum!” or, “O Rahman!” or any of Allah’s names in order to address a servant. The most plausible way is to add the word “ābid” – “devout” to these names, and call the servants like “ Abd al-Rahmān” – “The devout of The Most Gracious” or “Abd al-Aziz” – “The devout of The Almighty”. In order to be saved from that danger you must add the word “ābid” as in Abd al-Raheem, Abdus Salam, Abdul Malik, and call people by those names.

 

 

 

Valuable friends, let’s say in a kāfir country, the kāfir people came and said, “Prostrate (sajdah) before our ruler, or we will kill you.” In that case, what is the best thing to do? The best thing to do here is to not prostrate.” For prostration (sajdah) is kufr in appearance. For that reason, you can’t perform an action that is clearly kufr. However, the person can hold his imān (faith) in his heart if there is an absolute danger of death. The person can try to save himself from death while keeping his imān (faith) in his heart. Also, kissing the ground before someone is close to prostrating (sajdah). It is said in one of our valuable source books that kissing the ground before someone is close to prostrating (sajdah), and placing your forehead on the ground is more abominable than placing your cheeck on the ground. This is because putting your forehead on the ground is a prostration (sajdah) made only for Allah. Some people are prostrating before their leaders, forerunners, sheiks, and murshids. They start kissing the ground. And they are kissing their feet. These are dangerous things, overdoing and defect. The people should shield themselves from these dangers. It is hoped that leads to a thawab (reward) when one kisses an ālim’s hand (out of respect). For there is only respect in that action. As a matter of fact, Zayd ibn Thabit had kissed Ibn-ul Abbas’s hand. These are both grand ālims. However, if the one whose hand is kissed is a wordly person, then the person who kissed his hand becomes a fasiq (venial sinner) if he kisses that hand for worldly benefit, or a position, or wealth. However, if he kisses that hand for that person protected him from someone cruel, or for a favor he has done for him, he would not become a kāfir but becomes a fāsiq (venial sinner).

 

(Dakika: 40:08)

 

There are some amongst the ālims whose hands are to be kissed out of respect. Their hands can be kissed out of respect. This is important. You shouldn’t speak bad about the people whose hands can be kissed, and don’t beat the ones to whom respect should be shown. You should distinguish between whose hands can be kissed and whose hands you can’t be kissed. Look, they said that those who do this out of worldly purposes become fasiqs (venial sinners). There is a Hadith-i Sharif that says, “The two thirds of the religion of who respects a rich person due to his wealth goes away.” However, that is when his heart didn’t enjoin that. Our grand ālims, and the awliya informed us about the danger and said that the person’s religion is completely gone is heart also enjoins that. I am repeating due to its importance. There is a report from our Prophet which says, “The two thirds of the religion of who respects a rich person due to his wealth goes away.” The tools of worship are the heart, the tongue, and the limbs. Now, this part is important. The tools of worship are the heart, the tongue, and the limbs. It is obviously necessary to use the tongue or the limbs when showing respect to a rich person. Yet I say that respect can be only done through the heart.

The person who said that must have had referred to this. In other words, if the person who showed respect to a rich person done that out of vanity, than it is necessary to look into his heart. Otherwise, if that came from the heart, the two thirds of his religion is gone.

Al-Bayhaqi and the other hadith scholars had narrated this hadith via a weak sanad (backing). However, in al-Daylami’s narration the afore Hadith-i Sharif is like this: “May Allah damn the poor person who shows submission to the rich due to his wealth.” This is important as well. We’ve told about the situation of Al-Bayhaqi and the other hadith scholars. So, that was also what it was said in the Hadith-i Sharif according to al-Daylami. Nevertheless, let’s see what Imam al-Muhammad (rahmatullahi alayhim ajmain) said. May Allah grant mercy upon all of our ālims. He said, let’s say that in the face of threats such as one of his limbs being cut off the person is forced to blasphemy and denial. Let’s say that he uttered those dangerous words while his heart is filled with faith. He said, in that event, you can’t give a ruling that says this person is a kāfir. It is said that there is permit in dangerous situations where the result is death and disability. That is what we understand from this remark of Imam al-Muhammad.

 

Most valuable and most venerable friends, we now continue to give you some other discovery notes. So, what is the situation of the person who says “Allah killed kim before his time of death.”? He falls into kufr, and becomes a kāfir. For no one dies before their predestined time of death. Everyone dies in the hour which is predestined for them. “wa-mā yuʿammaru min muʿammarin wa-lā yunqaṣu min ʿumurihī ʾillā fī kitābin,” – “And no aged person is granted [additional] life nor is his lifespan lessened but all that it is recorded in a book,” the 11th verse of Surah Fatir. “wa-lan yuʾakhkhira llāhu nafsan ʾidhā jāʾa ʾajaluhā,” – “But Allah shall never respite a soul when its time has come,” this is the 11st verse of Surah al-Munafiqun.

 

(Dakika: 45:07)

 

This is important. Everyone dies in their predestined hour of death. No one dies before, nor after. The cause of death may differ, everyone may have died due to a different cause, yet everyone dies in their predestined hour of death. You should understand this well. The person who says, “Allah killed him before his time,” becomes a kāfir. Allah does not take the life of anyone before or after their predestined hour of death. Almighty Allah introduced a death for everyone. The life ends, and the hour comes. It is over when death has arrived. They also said that it is kufr and a danger if the person said, “Taking his life didn’t suit Allah,” when his son dies. Saying, “This or that person gave his soul to our master.” Now, this is important. If a person says, “This or that person gave his soul to our master,” or, “He left his soul to this or that person,” or if he says, “Allah needed him more than we did,” for a person who died, he falls into kufr and becomes a kāfir, they said. These are beyond the pale words. You should beware of these. We are conveying discovery notes and hints about the words of kufr regarding sickness, death and the Day of Judgement, so that no one may throw themselves into these dangers. There can’t be imān (faith) unless the person shields himself from kufr. May Allah (jalla jalaluhu) render your imāns (faiths) absolute and everlasting, may He render your deeds good. It is necessary to be careful in the words of kufr about the Paradise, Hell, and the Qiyamah. The person who says, “How is He going to find me in Hereafter in that crowd?” becomes a kāfir. For there is no escape from Allah Ta’ala. That person is saying, “How is He going to find me?” is Allah unable to find you? Isn’t He All-Powerful? Yes, Allah is All-Powerful and All-Able. So, you should get your mind together. No one is going to save you. Allah’s armies has already sieged you. You will be moved from your grave to the Hereafter with two soldiers, two angels. You will stand before the grand court in Hereafter amid the two angels. You should get your mind together. You shouldn’t fall into kufr by talking foolishly. You may be an ant, or a drop of ink, you don’t have a chance to escape no matter what. You may hide under the seven layers of earth, or above the seven layers of heavens, you don’t have a chance to escape. I am telling these remarks to myself, but I am also announcing them to you. My adressee is my own self. The one who don’t tell these to himself don’t have the right to tell the others.

Yes friends, such a remark the person would be denying the power and might of Allah upon the creatures He created. He is saying, “How is He going to find me in Hereafter in that crowd?” Allah is All-Able. So, you should get your mind together!

 

The person falls into kufr if he says, “Give my wheat in the world, and receive money in the Hereafter,” or if he says the opposite of that. For you can’t make fun of good deeds of the world and the Hereafter. Who said to you that you will receive or give something in the Hereafter? It is as if you have saved yourself, and you’re thinking about trading. The person who makes fun of the Qiyamah sticks himself into kufr, and becomes a kāfir.

 

(Dakika: 50:07)

 

You can’t make fun of the Qiyamah. The Qiyamah (Day of Judgement) is a fact, and it is real. The work such person does here is a kufr that will ruin yourself. The kufr ruins the person.

 

Friends, they said that the person who says, “Who cares about the the Day of Judgment,” or, “I am not fearing the Day of Judgment,” falls into kufr as well. If he says these thing in order to point to his denial of the religion, the person falls into kufr, and becomes a kāfir. These are terribly dangerous situations to roam around. You shall tremble with a fear that is above the fear known to man unless Almighty Allah Ta’ala takes you under his protection. Your eyes shall pop out (not literally), and you shall be ruined. You’re destroying your imān (faith) with that rowdiness, by saying that you’re not fearing, and you don’t even know it. However, if you be wary of Allah with every fibre of your being, then Allah will render you safe from all fears, that is different. That is a work up to Allah. That is not something that will happen via your ignorance. And certainly not via your kufr.

 

So, the person who is in kufr, is actually in an everlasting fear and tremble, he will stay in an everlasting screech, and crying. He will eternally stay in punishment. Then why are we trying to inform you about these dangers of kufr? We are doing this so that no one may fall into kufr, and so that they can all live having imān (faith).

 

Moreover, it is also terribly dangerous if someone says, “I don’t know why Allah created me.” For he is actually opposing to the point of his creation, and he is not recognizing Allah. This is because Almighty Allah had stated why He created the human clearly in Al-Qur’an Al-Karim. The person becomes, again, a kāfir if he says, “I don’t understand why Allah created this or that person.” Should Allah have consulted to you before creating him? And He already explained why He created in Al-Qur’an Al-Karim. Allah created the humans and the jinn to be the servants of Allah, and so that they may believe in Allah and worship Him. “Wa-mā khalaqtu l-jinna wa-l-ʾinsa ʾillā li-yaʿbudūn,” commands our Almighty Lord in the 56th verse of Surah al-Dhāriyāt. The translation of the verse is this: “I did not create the jinn and the humans except that they may worship Me.”

 

Furthermore, the person who says, “I wouldn’t go into the heaven with this or that person had Allah commanded me to do so,” becomes a kāfir. How can you not do something when Allah orders you? Look, he is mad at someone, this is just like the grudge and enmity of Iblis (Satan). So, what did Iblis (Satan) do? He revealed his unbelief due to his enmity towards Prophet Adam, and then he was dismissed from the rahmat, and the curse throttled him. O, man! You should not fall into that situation. I am now repeating the remark about this danger. The person who says, “I wouldn’t go into the heaven with this or that person had Allah commanded me to do so,” becomes a kāfir. He also becomes a kāfir if he says something like, “without him or her,” or, “Without you I won’t enter the Paradise even if Allah granted it to me,” or, this is important, if he says, “I don’t want the Paradise if that person is in it,” or, “I would love to come together with Allah but I don’t want the Paradise.” This is because the Paradise is Allah’s promises. The Paradise is given by Allah in return of the imān (faith), and the good deeds, due to His favor and generosity. That is not up to your own sweet will. The Hell is also a necessity of His justice. They said this person becomes a kāfir for he opposed to Allah’s will. Friends, we are announcing the dangers. May Almighty Lord make all humanity hear these dangers, and we want all of them to be saved from kufr.

 

(Dakika: 55:11)

 

 

We don’t have consent to anyone’s kufr. For it is kufr to have consent to kufr. Moreover, the person becomes a kāfir if he says this when his sickness becomes severe: “O, Allah! If you wish You can either kill me as a believer, or as an unbeliever (kāfir).” He becomes a kāfir even if he said that due to the severity of his sickness. May Allah not have us fall into that situation. May Allah protect us. So, you see that some people are embracing polytheism and kufr while they should embrace Allah. That is what happens when you don’t know how to embrace Allah. “O, our Almighty Lord! You don’t leave us to ourselves,” – “Allahümme eslih lî şe’nî ve lâ tekilni ilâ nefsî tarfete ayn.” O, valuable believer, you should recite this prayer a lot. My Muslim brothers. The punishment for the person who practices magic is severe if the fact that he is a sorcerer is known. That person is not even invited to repentance, and his promise on abandoning the magic is not accepted if he says, “I will leave the magic.” However, you can’t touch that person if he says, “I’ve abandoned magic now.” The same goes for oracles. It is a good thing if he has abandoned such things and repented from them. Otherwise, the punishment for sorcereres are quite severe. The person who performs magic, and the one who makes them perform it are both heavily guilty people.

 

“Allahümme innî eûzübike min en üşrike bike şey’en ve ene a’lemü ve estağfiruke lima la a’lem. İnneke ente’l allamül guyub“. “Ve lâ havle ve lâ kuvvete illâ billâhil aliyyil azîm”.

 

O, valuable and venerable friends, after giving you the discovery notes of Al-Fiqh Al-Akbar shortly, we will Insha’Allah continue to give you discovery notes and preliminary notes from Amelde Fıkh-ı Ekber, and the ecoles (school) of the four madhabs. We’ll continue our services with Almighty Allah’s favor and generosity, and benevolence, and His help, and His divine guidance and assistance. For working for the better good of the humanity, and conveying the Islam’s sciences to people is the greatest jihad, that is Jihad al Kabir (spiritual struggle). For that reason, let us try to be helpful to each other, and remove each other’s wrongs with the truths. There is no need to be a critic, saying that there is something wrong. However, working for the better good of the humanity is confonting the wrongs with the truths. May Almighty Allah grant success to everyone who work in this way, in the good way.

 

(Dakika: 58:55)

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