magnificient documentary by harun yahya
Friday, December 21, 2007
Sunday, October 21, 2007
collapse_of_ evolution_theory1_eng.mpg
Various branches of science developed since the formulation of Darwinism have demonstrated that this theory is nothing but an imaginary scenario. This documentary examines this scientific collapse of Darwinism in three chapters: 1) The Origin of Life 2) Imaginary Mechanisms of Evolution 3) The Fossil Record
Sunday, October 14, 2007
TH MIRACULOUS MOLECULE DNA
The information stored in DNA must by no means be underestimated. So much so that one human DNA molecule contains enough information to fill a million-page encyclopaedia, or to fill about 1,000 books. Note this fact well: one million encyclopaedia pages, or 1,000 books. This is to say that the nucleus of each cell contains as much information as would fill a one-million-page encyclopaedia, which is used to control the functions of the human body. To draw an analogy, we can state that even the 23-volume-Encyclopaedia Britannica, one of the greatest mines of information in the world, has 25,000 pages. Therefore, before us lies an incredible picture. In a molecule found in a nucleus, which is far smaller than the microscopic cell wherein it is located, there exists a data warehouse 40 times bigger than the biggest encyclopaedia of the world that includes millions of items of information. This means a huge 1000-volume encyclopaedia which is unique and has no equal in the world. Were one piece of information present in human genes to be read every second, non-stop, around the clock, it would take 100 years to complete the process. If we imagine that the information in DNA were put into book form, the volumes placed on top of each other would reach 70 metres high. The latest calculations have revealed that this huge encyclopaedia contains some 3 billion different "subjects." If the information in DNA were to be written down on paper, that paper would stretch from the North Pole to Ecuador.
Friday, October 12, 2007
Wednesday, October 10, 2007
Sunday, September 23, 2007
EVOLUTİON DECEIT
According to the theory of evolution, every living species has sprung from a predecessor. A previously-existing species turned into something else in time and all species have come into being in this way. According to the theory, this transformation proceeds gradually over millions of years. If this was the case, then numerous intermediary species should have existed and lived within this long transformation period. For instance, some half-fish/half-reptiles should have lived in the past which had acquired some reptilian traits in addition to the fish traits they already had. Or there should have existed some reptile-birds, which acquired some bird traits in addition to the reptilian traits they already had. Evolutionists refer to these imaginary creatures, which they believe to have lived in the past, as "transitional forms". If such animals had really existed, there should be millions and even billions of them in number and variety. More importantly, the remains of these strange creatures should be present in the fossil record. The number of these transitional forms should have been even greater than the present animal species and their remains should be found all over the world. In The Origin of Species, Darwin explained: If my theory be true, numberless intermediate varieties, linking most closely all of the species of the same group together must assuredly have existed... Consequently evidence of their former existence could be found only amongst fossil remains.(1) Even Darwin himself was aware of the absence of such transitional forms. It was his hope that they would be found in the future. Despite his hopefulness, he realized that the biggest stumbling-block in his theory was the missing transitional forms. Therefore in his book The Origin of Species he wrote the following in the chapter "Difficulties of the Theory": Why, if species have descended from other species by fine gradations, do we not everywhere see innumerable transitional forms? Why is not all nature in confusion, instead of the species being, as we see them, well defined? But, as by this theory innumerable transitional forms must have existed, why do we not find them embedded in countless numbers in the crust of the earth? But in the intermediate region, having intermediate conditions of life, why do we not now find closely-linking intermediate varieties? This difficulty for a long time quite confounded me. (2)
FOSSIL RECORDSS REFUTE DARWINISM
Fossil records refute darwinism According to the theory of evolution, every living species has sprung from a predecessor. A previously-existing species turned into something else in time and all species have come into being in this way. According to the theory, this transformation proceeds gradually over millions of years. If this was the case, then numerous intermediary species should have existed and lived within this long transformation period. For instance, some half-fish/half-reptiles should have lived in the past which had acquired some reptilian traits in addition to the fish traits they already had. Or there should have existed some reptile-birds, which acquired some bird traits in addition to the reptilian traits they already had. Evolutionists refer to these imaginary creatures, which they believe to have lived in the past, as "transitional forms". If such animals had really existed, there should be millions and even billions of them in number and variety. More importantly, the remains of these strange creatures should be present in the fossil record. The number of these transitional forms should have been even greater than the present animal species and their remains should be found all over the world. In The Origin of Species, Darwin explained: If my theory be true, numberless intermediate varieties, linking most closely all of the species of the same group together must assuredly have existed... Consequently evidence of their former existence could be found only amongst fossil remains.(1) Even Darwin himself was aware of the absence of such transitional forms. It was his hope that they would be found in the future. Despite his hopefulness, he realized that the biggest stumbling-block in his theory was the missing transitional forms. Therefore in his book The Origin of Species he wrote the following in the chapter "Difficulties of the Theory": Why, if species have descended from other species by fine gradations, do we not everywhere see innumerable transitional forms? Why is not all nature in confusion, instead of the species being, as we see them, well defined? But, as by this theory innumerable transitional forms must have existed, why do we not find them embedded in countless numbers in the crust of the earth? But in the intermediate region, having intermediate conditions of life, why do we not now find closely-linking intermediate varieties? This difficulty for a long time quite confounded me. (2)
Friday, September 21, 2007
Tuesday, August 7, 2007
MIRACLE IN THE DNA
The materialistic philosophy is on the brink of collapse. The amazing information in the DNA discloses that there was mind at the origin of life, not just matter. Like that every book proves the existence of its author, the book life proves the existence of the Creator.
MIRACLE IN THE DNA
The materialistic philosophy is on the brink of collapse. The amazing information in the DNA discloses that there was mind at the origin of life, not just matter. Like that every book proves the existence of its author, the book life proves the existence of the Creator.
Tuesday, July 24, 2007
Tuesday, July 17, 2007
HARUN YAHYA
ABOUT THE AUTHOR
Harun Yahya is a pen name used by Mr. Adnan Oktar.
Born in Ankara in 1956, Adnan Oktar is a prominent Turkish intellectual. Completely devoted to moral values and dedicated to communicating the sacred values he cherishes to other people, Oktar started his intellectual struggle in 1979 during his education at Mimar Sinan University's Academy of Fine Arts. During his university years, he carried out detailed research into the prevalent materialistic philosophies and ideologies around him, to the extent of becoming even more knowledgeable about them than their advocates. As a result of his accumulation of knowledge, he has written various books on the fallacy of the theory of evolution. His dedicated intellectual effort against Darwinism and materialism has grown out to be a worldwide phenomenon. Quoting from the 22 April 2000 issue of New Scientist, Mr. Oktar became an "international hero" in communicating the fallacy of the theory of evolution and the fact of creation. The author's intellectual struggle against materialism and Darwinism has frequently been mentioned in such mainly evolutionist publications as National Geographic, Science, New Scientist and NSCE Reports. The English and German editions of the November, 2004, issue of National Geographic referred to the author's works concerning the Fact of Creation. The following quotation from the book The Evolution Deceit was also included: "The theory of evolution is nothing but a deception imposed on us by the dominators of the world system." The author has also produced various works on Zionist racism and Freemasonry and their negative effects on world history and politics. The Zionism criticised by the author in his books is the baseless claims of Zionist extremists pretend to world sovereignty, regard other human beings as worthless entities, maintain that the Jews are the chosen people and that God is theirs alone. Yet the author's writings very definitely do not imply a rejection of the Jews' right to live in peace and security within the borders of their own state.
His pen-name, Harun Yahya, is formed from the names "Harun" (Aaron) and "Yahya" (John) in the esteemed memory of the two Prophets who struggled against infidelity.
Many works of Harun Yahya are being currently translated into English, French, German, Italian, Russian, Spanish, Arabic, Portuguese, Albanian, Serbo-Croat (Bosnian), Polish, Urdu, Indonesian, Kazakh, Azeri, Malay and Malayalam. The target is to translate all books into English and many other languages in the near future, and thus to make them available for the benefit of all people.
The common point in all the writer's works is that all the topics covered by his works are in full agreement with the Qur'an, and strongly affirmed by Qur'anic understanding. Even the topics addressed by science and mostly considered complicated and confusing are narrated very lucidly and explicitly in the books of Harun Yahya. For this reason, these books appeal to everyone, from every age and social group.
Harun Yahya's books on faith-related topics communicate the existence and oneness of God and are written with the main purpose of introducing Islam to those who are strangers to religion, and reconciling their hearts to the truth. For Muslims, these books are advice as well as a reminder. The writer has published works on all the basic issues referred to in the Qur'an that expand the dedication and contemplation of Muslims.
Each of the author's books on science-related topics stresses the might, sublimity, and majesty of God in minute detail based on well-structured research and evidence, along with extensive contemplation. These books display, for non-Muslims, the signs of the existence of God, and the excellence of His creation in a very explicit and precise way. On the other hand, they add to the faith and submission of believers, and can serve as perfect materials for communicating Islam to other people (where religion is not practiced in its full sense). A sub-group within this series are the "Books Demolishing the Lie of Evolution". The main purpose of these books is to demolish the materialistic and atheistic philosophy which has been put forward as an alternative and rival to religion and has been imposed on the whole world since the 19th century. The great impact the books make on readers signifies that this purpose is fulfilled to a great extent. These books, just as it is stated in the Qur'an in the words "We hurl the Truth against falsehood, and it knocks out its brain" (Surat al-Anbiya, 18), demolish the brain, i.e., the thought system and ideology of the faithless system; and help complete (the revelation of) God's light (Surat as-Saff, 8). For these reasons, these books play a significant role in the intellectual war against non-belief.
The symbolic meaning of the seal of the Prophet Muhammed (May God bless him and grant him peace) on the covers of all of the books by the writer is related to the content of the books. This seal is an indication that the Qur'an is the last book and the last word of God, and our Prophet Muhammad (May God bless him and grant him peace) is the last of His messengers. By taking this attribute of the Qur'an and the Prophet, the writer seeks, in all of his works, to refute all the basic claims of the systems of disbelief and utter the "last word" which will put a definite end to the assertions of infidelity. The stamp of the Prophet Muhammed (May God bless him and grant him peace) who has the greatest honour and wisdom, is used as a prayer for the intention of saying this last word.
A Further Note on The Books of Harun Yahya
In all the books by the author, faith-related issues are explained in the light of the Qur'anic verses and the Hadith and people are invited to learn God's words and to live by them. All the subjects that concern God's verses are explained in such a way as to leave no room for doubt or question marks in the reader's mind. The sincere, plain and fluent style employed ensures that everyone of every age and from every social group can easily understand the books. This effective and lucid narrative makes it possible to read them in a single sitting. Even those who rigorously reject spirituality are influenced by the facts recounted in these books and cannot refute the truthfulness of their contents.
All the books of the author can be read individually or discussed in a group at a time of conversation. Those readers who are willing to profit from the books will find discussion very useful in the sense that they will be able to relate their own reflections and experiences to one another.
In addition, it will be a great service to the religion to contribute to the presentation and reading of these books, which are written solely for the good pleasure of God. All the books of the author are extremely convincing. For this reason, for those who want to communicate the religion to other people, one of the most effective methods is to encourage them to read these books.
You will not find, as in some other books, the personal views of the author, explanations based on dubious sources, styles that are unobservant of the respect and reverence due to sacred subjects, nor hopeless, doubt-creating, and pessimistic accounts that create deviations in the heart.
Essentials of the Ahl Al-Sunnah
The Belief (I'tiqad) and
Essentials of the Ahl Al-Sunnah
HARUN YAHYA
No school of thought (madhhab) was needed during the Age of Happiness and the time of the Four Rightly Guided Caliphs, because people learned the faith directly from Prophet Muhammad (saas) and his Companions.
As heretical movements and divisions based on un-Islamic ideas and practices (bid`ah) gradually emerged, devout scholars still following the path of the Prophet (saas) and his companions began to identify various measures in his beliefs and deeds. They presented people with a purified form of Islam by distinguishing between truth and error. One outgrowth of this effort was the Ahl al-Sunnah madhhab.
Several elements separate the Ahl al-Sunnah from heretical movements, some of which attracted gullible persons by opposing the Ahl al-Sunnah’s criteria. Therefore, those who follow our Prophet’s (saas) path must always be on our guard against such types of corruption. The first thing we need to do is to learn about and bear in mind the essence of the Ahl al-Sunnah’s belief (i`tiqad).
Matters upon Which the Ahl al-Sunnah Agree
1) Belief in Allah (swt)
Believing in Allah’s (swt) names, as referred to in the Qur’an and the Sunnah, is Islam’s basic tenet. It is impossible to bestow titles befitting human beings on Allah (swt), for He cannot be compared with His own creation. Each of His names has been mentioned in the Qur’an. Great care must be taken here, and no credence should be given to heretical views.
So long as people consider themselves Muslim, they must harbor no doubts about Islam and must not regard themselves as unbelievers due to any deficiencies they may have, so long as they have faith in their hearts. Having such a misguided perspective as regards their own faith is very harmful in terms of our belief. Indeed, our Lord reveals the following in the Qur’an:
Who could say anything better than someone who calls to Allah, acts rightly, and says: “I am a Muslim”? (Surah Fussilat: 33)
2) The Ahl al-Sunnah’s Belief in the Qur’an
The Qur’an is the word of Allah (swt). It came from Allah’s (swt) presence and will return to Him. It is the last and final Divine book, and the only book of truth that will remain valid until the Day of Judgment. Certain heretical movements have other ideas on this subject
You receive the Qur’an directly from One who is All-Wise, All-Knowing. (Surat al-Naml: 6)
3- Allah (swt) Cannot Be Seen in This World
Nowhere does Prophet Muhammad (saas) say that he actually saw Allah (swt). One hadith, which some people claim implies this, has been unanimously rejected by Islamic scholars. According to the Ahl al-Sunnah, anyone claiming to have seen Allah (swt) before they die is a liar. In one hadith, our Prophet (saas) states: “None of you will see our Lord before he dies” (Muslim).
4) Believers Will See Our Lord in Paradise
Books of trustworthy hadiths refer to people seeing Allah (swt) after Day of Judgment with the eye of the Hereafter. However, the Jahmiyya, Mu’tazila, and Rafida schools maintained the opposite.
Allah (swt) is not in any one space or on the Throne. Rather, He (swt) is exalted far above all space. The Karramiyya school holds some views on this matter that are incompatible with those of the Ahl al-Sunnah.
5- What Happens after Death?
The Ahl al-Sunnah believe in the Prophet’s (saas) literal words concerning the Hereafter and that punishment that will be meted out in the grave. The Mu’tazila, on the other hand, do not believe this. According to the Ahl al-Sunnah, the grave is the garden of Paradise for the believers and one of the deepest pits of Hell for the unbelievers.
Questioning by Munkir and Nakir, the two angels who will question each Muslim in the grave, is also a fact. Members of the Qadariyya school deny this questioning. Anyone who does not turn to Allah (swt), recognize the Prophet (saas), abide by his Sunnah, or act according to the Qur’an will experience great difficulties when called to account in the grave.
The soul is restored to the body on the Day of Judgment, at which time the unbelievers will not be asked about their good and evil deeds. Rather, their actions will be counted and calculated. Once they admit their sins, they will be punished.
Whoever safely crosses al-Sirat, a bridge that has been built over Hell, will enter Paradise. After doing this, they will stop on a bridge between Paradise and Hell. Here, their mutual rights in this world will be considered and the rights will be returned to their owners. If they are saved from here and forgiven, they will be allowed to enter Paradise.
6) The Intercession (Shafaat) of the Prophet (saas)
On the Day of Judgment, the Messenger of Allah (saas) will have three separate intercession (shafaat). He will perform the first one for all the people gathered on the Day of Judgment, the second one so that the people of Paradise may enter it, and the third for those who have earned Hellfire. He will also perform shafaat so that some people who have entered Hell may leave it due to some of the deeds that did while alive. The prayers and alms of the living will also benefit deceased believers.
Members of the Wahabbi school in particular have produced various ideas concerning the Prophet’s (saas) shafaat that are incompatible with those of the Ahl al-Sunnah.
7) Belief in Destiny
The Ahl al-Sunnah believe in the good and evil of destiny. There are two degrees of belief in destiny:
The first degree is that Allah (swt) is fully aware of what every member of creation has done and will do. He knows their obedience and their rebellion before they ever take place. Almighty Allah (swt) has written the destiny of all that exists on al-Lawh al-Mahfuz (the Preserved Tablet). A person’s destiny is brought to him by an angel while he is still in an embryonic form, before his soul has been breathed into him. Some members of the Qadarriya school have adopted several mistaken suppositions here. Muslims must be on their guard on this highly sensitive issue.
The second one is that Allah’s (swt) will is superior to that of human beings. No one can be a believer or an unbeliever unless Allah (swt) wills it to be so. The Qadariyya school rejects this aspect of destiny.
8) Faith Consists of Words and Deeds; Therefore, It Increases and Decreases
This is a basic tenet of the Ahl al-Sunnah. Faith rises according to the level of one’s obedience and declines according to one’s sins. All good works fall under the scope of religion and faith.
9) The People of the Qibla Cannot Be Excommunicated (Takfir) Due to Sinning
Someone adhering to the Ahl al-Sunnah’s convictions does not excommunicate another believer who prays in the same direction (qibla) as he does or claim that such a person is an unbeliever. His faith may not, perhaps, be absolute. Kharijism, Islam’s first heretical movement, produced its first corruption (fitna) on this very subject.
No matter how many good works someone who has lapsed into denial may perform, he will not benefit from them. Similarly, no matter how many sins a Muslim may commit, he cannot be considered a denier until he says that what is allowed is actually prohibited and that what is prohibited is actually allowed.
10) The Miracles of the Awliya of Allah (swt) Are Accurate
Belief in the miracles (karamah) of the Awliya of Allah (swt), the extraordinary states to which Allah (swt) gives rise by their hand, and the discoveries they make in various spheres of knowledge are among the essence of the Ahl al-Sunnah’s convictions.
11) The Prophet’s (saas) Miraculous Journey
According to the Qur’an and the hadiths, our Prophet (saas) ascended to a world beyond the heavens in both body and soul. Anyone who rejects this miraculous journey is considered to have fallen into denial. The Qur’an reveals that our Prophet’s (saas) going to Bayt al-Maqdis (Jerusalem) is an absolute truth, and reliable hadiths confirm that he rose to the skies.
Glory be to Him Who took His servant on a night journey from the Masjid al-Haram [in Makkah] to the Masjid al-Aqsa [in Jerusalem], whose surroundings We have blessed, in order to show him some of Our signs. He is the All-Hearing, the All-Seeing. (Surat al-Isra’, 1)
In order to create corruption, the deniers and hypocrites, who did not believe in this miracle, dared to mock it. This corruption soon spread all over Makkah, for they told everyone that they met about it. One of them asked Abu Bakr (ra): “Muhammad (saas) claims to have gone from Makkah to Jerusalem in a single night. What do you say?” With his usual exemplary trust and submission, Abu Bakr (ra) ended this spreading corruption by replying: “If he says so, then it is true.”
12) Acknowledging Allah (swt)
Those who refuse to accept Allah (swt) in their words, despite knowing Him in their hearts, are unbelievers. Those who refuse to recognize Allah (swt) in their hearts, despite accepting Him in their words, are hypocrites. However, it is not appropriate to accuse anyone of hypocrisy in the absence of outright denial or any solid evidence of hypocrisy.
13) The Day of Judgment
The Day of Judgment is the final day of life for the universe, as predetermined by Allah (swt). Everyone will be called to account on the Day of Judgment. No one will return to Earth in a second body, for all of the bodies of everyone who has ever lived, from the time of Prophet Adam (as) right up until the Day of Judgment, were created beforehand. No soul will return to Earth with a different body.
14) Appreciating Those Given the Glad Tidings of Paradise
Any inappropriate word spoken against a Companion of the Prophet (saas) who received the glad tidings of Paradise is not in line with the respect due to them and is a great sin toward those great individuals. These Companions are:
Abu Bakr (ra)
Umar (ra)
Uthman (ra)
Ali (ra)
Talha (ra)
Zubayr ibn Awwam (ra)
Sa`d ibn Abi Waqqas (ra)
Said ibn Zayd (ra)
Abd al-Rahman ibn Awf (ra), and
Abu Ubaydah ibn Jarrah (ra).
The history of Islam’s early days is full of these superior individuals’ heroism. Rasulullah (saas) praised them in his hadiths and even stated that, after himself, some of them were worthy of the rank of prophethood. For that reason, any slander uttered against them is regarded as being uttered against the Prophet (saas) himself.
A common feature of heretical movements is the way they adopt a tone of opposition to some of the Companions whom have been given the glad tidings of Paradise. There is absolutely no room for such views among the Ahl al-Sunnah.
15) None Other than the Messengers Is Protected from Imperfection
Allah (swt) protects all of His messengers’ words. The importance of complying with the words spoken and/or written by the great Islamic scholars who follow the line of the Ahl al-Sunnah is also critical for believers. However, contrary to what some extremist movements claim, no one is obliged to abide by these.
16) The Sources of Reference in Islam
Anything that is incompatible with the Qur’an and the sunnah is unacceptable. This is the most important distinguishing feature between the Ahl al-Sunnah wa’l-Jama’ah and other groups. Indeed, Rasulullah (saas) tells us that when we cannot agree on a particular matter, we must first look to the Qur’an and then to the sunnah. The Ahl al-Sunnah believe that seeking to depict something that is not part of the Qur’an and the sunnah as part of Islam is to be avoided at all costs.
17) To Make No Interpretation of the Qur’an and the Sunnah
Reason and analogy are not to be used to interpret the Qur’an and the sunnah, because the Companions and the scholars of our school learned their knowledge directly from the Qur’an and the sunnah. Believers accept everything that is compatible with the Qur’an and the sunnah and reject everything that violates them. The main feature distinguishing the Ahl al-Sunnah wa’l-Jama’ah from other groups is how they regard these two sources as the essential sources of all knowledge. They interpret all matters in light of them, instead of following their presumption, whims, and desires. Nobody has the right to cast any doubt on the Qur’an and the sunnah.
The Virtue in Giving the Alms (Zakat)
The Virtue in Giving the Alms (Zakat)
Expending in Allah’s (swt) Way and Giving the Sadaqa
HARUN YAHYA
Our Prophet (saas) was the one who expended the most from what Allah (swt) gave to him. If anyone wanted anything from the Messenger (saas), he would certainly give, whether it was much or whether it was little; he always gave whatever he could. The pleasure he took from giving was more than the happiness of the person who received. Our Prophet (saas) specified four types of possessions from which to give alms (zakat):
1) Agricultural products and fruits,
2) Animals (camel, cattle),
3) Gold and silver,
4) All sorts of commercial goods.
You who believe! Give away some of what We have provided for you before a Day arrives on which there is no trading, no close friendship and no intercession... (Surat Al-Baqara, 254)
Cooperation had a great place in our Prophet’s (saas) life. He informs us that the best of all aids given are the ones given in secret; this is in order to prevent one’s self from giving in charity in order that people look at us and tell us how good we are! Such an attitude shows a lack of sincerity. Our Prophet (saas) says:
A man who says that he fears Allah (swt) is the one who gives the sadaqa with his left hand without his right hand hearing it and whose eyes fill with tears while remembering Allah (swt) in secluded places. (Muslim)
Satan inspires fear for future in people so as to hinder them from giving away from that which Allah (swt) has blessed them with. This way, he drifts them into stinginess. Our Prophet (saas) says that this is a great danger for believers.
"Don’t be stingy so that Allah (swt) will not deprive you from His blessings. Don’t keep what is surplus of your possessions, so that Allah (swt) will not debar you from His grace. (Muslim)
On the Day of Judgment when there exists no shadow except for the shadow of the highest layer of heavens, Allah (swt) grants the one who gives time to the poor who is in dept or decides not to take his loan back, the shadow of the highest layer of heavens. Muslim)
Possessions of the owners of gold and silver who do not give the alms (zakat) become a chain on the Day of Judgment. He is cast into fire with these. This chain of fire brands his face and sides. When this chain of fire cools, it turns into fire again. On the Day of Judgment which is fifty thousand years in terms of our time this recurs until people are called to reckoning. (Sahih Bukhari)
The Ahl al-Sunnah’s Schools
The Ahl al-Sunnah’s Schools
HARUN YAHYA
Schools in Terms of Conviction
In terms of conviction, there are two schools:
The Maturidis, founded by Imam Maturidi
The Ash`aris, founded by Imam Ash`ari
These two schools are essentially one. However, they differ in terms of about forty matters. These differences, however, consist only matters of detail.
The Maturidi School
The founder of the Maturidi school is Abu Mansur Muhammad ibn Mahmud al-Maturidi al-Samarkandi, who is commonly known as Imam Maturidi. He was born in Samarkand in 238 AH.
He was of Turkish origin and was taught by students of al-Imam al-Azam Abu Hanifa. He established a fine link between reason and communication in his works and erected an immovable wall against heretical ideas by training students who were highly devoted to the Ahl al-Sunnah’s beliefs. He made a considerable contribution to transmitting the Ahl al-Sunnah’s convictions to subsequent generations.
Imam Maturidi is the teacher on matters of faith to all Hanafi Muslims. His school is recognized by many Muslims, especially the Turks. Some of his books have survived to the present day, among them his Kitab al-Tawhid, Ta’wilat al-Qur’an, and Kitab al-Jadal.
Some of his views that constitute the essence of the Ahl al-Sunnah’s belief are:
- Allah’s (swt) existence and oneness. We are responsible for having faith in Allah (swt), Whose work is one with His Being. Allah (swt) has attributes that are part of His Divine essence. Allah’s attribute of Kalam exists together with His Being. The Qur’an was not created; only the letters therein were created.
- Faith consists of confessing belief verbally and accepting in one’s heart. Nobody who confesses verbally but rejects this faith in his heart can be considered a believer. The place of faith is the heart, and no one can overcome it once it is fully established therein.
- Just as it is impossible to say that someone who has faith is not a Muslim, it is equally impossible to say that anyone who fulfils all of Islam’s tenets is not a believer. Deeds are not part of faith.
- When a person decides to do something, Allah (swt) creates the power for this physical action to be carried out. Thus, the creation of this power accompanies the action. When a person carries out an action, whether he gains credit or deserves punishment depends on the intention.
- Such serious sins as adultery, murder, or drinking alcohol do not remove a Muslim from the fold of Islam. Whoever commits such sins will be forgiven if he repents.
- Our Prophet (saas) will intercede for those people who belong to his community, even for those who have committed serious sins. This is a grace from Allah (swt).
The Ash`ariyyah School
Abu al-Hasan al-Ash`ari, the founder of this school, was born in Basra in 260 AH. He studied with Abu `Ali al-Jubba'i, a Mu’tazili scholar, until he was forty years old.
Imam al-Ash’ari wrote several books aimed at Mu’tazilah, who were Ahl al-Bid`ah (people of [un-Islamic] innovation), philosophers, naturalists, atheists, Jews, and Christians. The first two of his works that come to mind are the Risalat al-Iman and the Maqalat al-Islamiyyin. Some twenty of his works have come down to us. It is said that he performed the morning prayer for twenty years while in the same state of ablution with which he had performed the night prayer. He died in Baghdad in 324 AH.
Some members of the Shafi`i and Maliki schools of thought are linked to the Ash`ariyyah in terms of creed. The Ash’ari school is widely accepted, especially in Iraq, Syria, and Egypt.
The views of Imam al-Ash`ari are very important in forming the Ahl al-Sunnah’s creed. Apart from the subject of free will, there was no great difference of opinion with al-Maturidi. Some of al-Ash`ari’s tenets are as follows:
- The reckoning in the grave (adhab al-qadr), the gathering of humanity on the Day of Resurrection (hashr), and as-sirat (bridge) and al-mizan (just balance) are true. The Qur’an is a miracle in terms of its literary style. No one can compose an equivalent document.
- It is essential that the Prophet (saas) performs miracles. Awliya can also exhibit wonders (karamat). Prophets perform their miracles to draw the people toward their superior nature. A wali, on the other hand, must not attain superiority and must conceal his karamat.
- Anyone who received Allah’s (swt) revelation through an angel and performs miracles that seem to violate the laws of nature is a nabi.
- By the will of Allah (swt), the Prophet (saas) will intercede on the believers’ behalf. Also, it is permissible for believers to see Allah (swt), the One and Incomparable, in the Hereafter. He sends good and evil to humanity, creates the deeds that they perform, and bestows upon people the necessary power to perform an action.
The Schools in Terms of Deeds
The Ahl al-Sunnah school contains four schools of thought on deeds:
The Hanafi school, founded by Imam Abu Hanifah
The Shafi`i school, founded by Imam al-Shafi`i
The Hanbali school, founded by Imam Hanbal
The Maliki school, founded by Imam Malik
In this section, we shall concentrate on these four imams and their views.
The Hanafi School and al-Imam al-A`zam Abu Hanifah
Al-Imam al-A`zam Abu Hanifah was born in Kufa in 80 AH. His given name was an-Nu`man ibn Thabit. Some historical accounts say that he was of Turkish origin. His father, a wealthy merchant, had presented himself to Ali ibn Abi Talib (ra), who gave him his blessing and prayed for his offspring.
Abu Hanifah memorized the Qur’an at an early age and taught himself Arabic language and literature, jurisprudence (fiqh), the hadiths, and theology (kalam). He debated people in the region who held heretical views and persuaded most of them. As a result, his reputation began to spread.
Feeling the presence of a large gap in knowledge concerning fiqh, he abandoned commerce and devoted himself to studying jurisprudential matters. At the same time, he continued his study of the Qur’an and the Sunnah and began deriving rulings from them. He also began researching the hadiths and examining those matters over which the Companions disagreed.
During his thirty years in the madrassah, he taught more than 4,000 students, among them such future mujtahids (a scholar who derives legal rulings) as Abu Yusuf, Muhammad ibn al-Hasan, and Hasan ibn Ziyad.
He told his students that their knowledge would be based on solid foundations as long as they adhered to the following basic tenets:
Attend a knowledge circle and assembly, whenever one is held, and understand its general line.
Spend time with people of knowledge and have contact with all of the intellectual movements of the age.
Stay with the teacher instructing them in important matters.
After spending time with several Islamic scholars, he attached himself to Hammad ibn Abi Sulayman, one of the greatest scholars of that time. Following his death, all eyes turned in Abu Hanifah’s direction.
The Umayyads were not pleased that the number of his followers continued to increase. Thus the governor of Iraq, Yazid ibn Amr, offered him the post of qadi (religious judge) to sever his influence over the public. When Abu Hanifah rejected this proposition, he was tortured for days and then imprisoned. However, he was soon released due to the government’s fear of the public’s reaction.
Abu Hanifah lived for many years in the Hijaz, and returned to Kufa after the Abbasids came to power. However, little changed under Abbasid rule. His response to Caliph al-Mansur’s request that he become qadi of Baghdad was: “If I am threatened with drowning in the River Euphrates in the event that I decline this proposal, then I prefer to drown. There are many around you who stand in need.” At this, al-Mansur had him tortured for several days. This event ruined his health, and he died in Baghdad in 150 AH. Hundreds of thousands of Muslims still visit his tomb every year.
Following al-Imam al-A`zam’s death, his students produced books by collecting the hadiths he had related and presenting them in a systematic form. Deriving new rulings in the light of their teacher’s views, they spread his ideas throughout the Islamic world. As a result, his teachings gradually became the Hanafi school, which still has many active followers in Turkey, the Balkans, the Caucasus, Siberia, China, Pakistan, Albania, Egypt, Palestine, Syria and Iraq.
Some of al-Imam al-A`zam’s works that have come down to the present day are the Kitabul Rad `ala al-Khawarij, Kitab al-Rad `ala al-Qaadiriyah, Al-Fiqh al-Akbar and Al-Fiqh al-Absat.
Some noteworthy extracts from his works are given below:
“Show people as much love as you can. Greet everyone, even the very lowly. If you gather with others in an assembly and discuss various problems, during which someone expresses an idea to which you are opposed, do not oppose them. If they ask you, give your opinion, speak what is in your heart, and say that there are such and such opinions on this subject and the proof is as follows. Thus, they will listen to you and understand the degree of your knowledge.
Show some degree of knowledge to all who approach you and let each one learn something from you. Give them important things, not trivial ones. Be like a friend to them, even make witty remarks by way of jokes, because friendship and sincerity ensure the continuation of knowledge.
Treat them gently and be tolerant. Show no boredom or weariness to anyone. Comport yourself as like one of them.
Trust no one’s friendship until it has been proven. Do not be friends with anyone low or vulgar. Be virtuous, generous, and deep of heart. Your clothes should be clean and new. Have a good horse to ride. Use pleasant scents. Be generous when you give people food to eat and satisfy everyone. Whenever you hear of any strife or corruption, hasten to resolve it. Visit those who visit you and those who do not. Always do good, whether others wish you good or ill. Forgive and turn a blind eye to some things. Abandon those things that distress you and try to do what is right. Visit those of your companions who fall ill, and ask after those you do not see. Take an interest in those who do not come to you.” (From Abu Hanifah’s bequest to his student Abu Yusuf.)
“Know that deeds go along with knowledge, just as the limbs move thanks to the vision of the eyes. A few good deeds with knowledge are better than much labor with ignorance. This resembles the following proverb: even if a man has little food with him, he will be saved if he knows the right path. That man is still in a better position than someone who has much food but does not know the way. As Allah (swt) tells us: ‘Are they the same – those who know and those who do not know? It is only people of intelligence who pay heed.’” (Osman Keskioglu, Abu Hanifah, M. Abu Zehra, p. 177)
Some of al-Imam al-A`zam’s advice to Abu Yusuf appears in Ibrahim Haqqi of Erzurum's Ma’rifetname, from which the following extracts have been taken:
“Wish good on other people and give them advice. Go and converse with people when they see and approve of your behavior and wish to talk with you, so that you can discuss knowledge in their circles.
May each student consider him your son. Let labor directed toward [acquiring] knowledge increase every day. Do not chat with those who do not listen to you and people in the markets. Have no fear of speaking the truth to anyone. Perform more, not fewer, religious observances than the masses. Do not sit and talk with deniers and Ahl al-Bid`ah, but invite them to the religion when the circumstances are appropriate. I bequeath these things to you and to everyone. May you follow this path and lead the people to the true path.”
The Shafi`i School and Imam al-Shafi`i
Imam al-Shafi`i was born in Gaza in 150 AH. Islamic scholars have considered it significant that he was born in the same year that Abu Hanifah died. Imam al-Shafi`i lost his father at an early age and spent much of his childhood in poverty.
He moved to Makkah and began studying the hadiths. He memorized the Qur’an at an early age.
The Qur'an commands obedience to the Sunnah
The Qur'an commands obedience to the Sunnah
HARUN YAHYA
The Sunnah is indivisible from the Qur’an, for it is the living interpretation of the Qur’an by Prophet Muhammad (saas), the possessor great moral values who had such great consideration for believers that he would become distressed when they were troubled and would relieve them of their burdens and doubt.
The Qur’an cannot be understood and implemented in one’s life without the Sunnah. For example, in the Qur’an Allah tells believers to be affectionate toward each other, speak good words, and behave modestly. Commanding the right, forbidding the wrong, communicating the moral values of Islam to all humanity are set out as obligatory duties (fara’id). Cleanliness has been made obligatory. However, such matters are explained in the Qur’an in certain ways. Believers learn about the examples how to actually implement all these commands in their lives by means of the practices of the Prophet (saas). In the Qur’an, Allah (swt) reveals:
You have an excellent model in the Messenger of Allah, for all who put their hope in Allah and the Last Day and remember Allah much. (Surat al-Ahzab :21)
The Prophet (saas) is a role model. Believers look at his Sunnah and learn how to implement its precepts and practices in their lives. Indeed, as soon as one looks at the Sunnah, one can see that the Prophet (saas) instructed his community in all matters and showed them how to guard their chastity and honor. The Prophet’s (saas) entire life reveals a seriousness, responsibility, and sensitivity of which not even the slightest detail is neglected. This is the result of our Prophet (saas) having taught “wisdom,” alongside the Qur’an, to his community:
Allah showed great kindness to the believers when He sent a Messenger to them from among themselves to recite His Signs to them, purify them and teach them the Book and Wisdom, even though before that they were clearly misguided. (Surah Al ‘Imran: 164)
THE DANGER OF ABANDONING THE SUNNAH
The loss of the faith starts with the abandonment of the Sunnah. Just as a rope breaks fiber by fiber, so does faith vanish with the one by one abandoning the Sunnah. (al-Darimi)
Various heresies have appeared during the history of Islam. Different sects have turned away from Islam’s essence and adopted heretical beliefs and un-Islamic practices. That is how various schools, from the Kharijites to the Batinis, from the Fatimids to the Mu’tazilah, departed from the path of the Qur’an and the Prophet (saas).
In our day, too, some people reject the Sunnah of the Prophet (saas). “We read the Qur’an,” they say, “but interpret it for ourselves without the need for any clarification by the Prophet (saas).” They turn their backs on the Sunnah, the practical application and implementation of the Qur’an.
The fact is that these people who have abandoned the Sunnah in fact ignore the Qur’an’s commandments. That is because the Sunnah is an explanation of the Qur’an and more importantly, the Qur’an orders Muslims to follow it. Allah (swt) has not only made obeying the Qur’an obligatory, but also obeying the Prophet (saas).
For this reason, Islam can only be practiced together with the Sunnah and Muslims can only translate the Qur’an into real life with its help. The Sunnah, on the other hand, is the totality of our Prophet’s (saas) authentic hadiths and the belief of the Ahl al-Sunnah, which grew out of the great Islamic scholars’ subsequent interpretations.
Obeying the Prophet (saas) means complying with the Sunnah
The vital importance of the Prophet (saas) to believers is emphasized, as follows, in the Qur’anic verses addressed to him:
We have sent you bearing witness, bringing good news, and warning so that you might all believe in Allah and His Messenger as well as honor, respect, and glorify Him in the morning and the evening. Those who pledge their allegiance to you pledge allegiance to Allah. Allah’s hand is over their hands. Those who break their pledge only break it against themselves. But as for those who fulfill the contract they have made with Allah, We will give them an immense reward. (Surat al-Fath: 10)
One who has taken a vow of allegiance to the Prophet (saas) has taken it to Allah (swt). Our Lord also tells us that: “Whoever obeys the Messenger has obeyed Allah.” (Surat an-Nisa’: 80)
We can see from this verse just how important such obedience is. All Muslims are obliged to obey him due to his nature as a role model and his identity as a rule-maker. The Qur’an reveals that complying with our Prophet's (saas) commands and rules is just as obligatory as is complying with the verses in the Book of Allah (swt). Indeed, in another verse, our Lord tells us this with regard to the Prophet’s (saas) power of forbidding and commanding:
[The believers are] those who follow the Messenger, the unlettered Prophet, whom they find written down with them in the Torah and the Gospel, commanding them to do right and forbidding them to do wrong, making good things lawful for them and bad things forbidden for them, relieving them of their heavy loads and the chains that were around them. Those who believe in him, honor and help him, and follow the Light that has been sent down with him are successful. (Surat al-A‘raf: 157)
In another verse, our Lord states:
You should accept whatever the Messenger gives you and abandon whatever he tells you to abandon. Have taqwa of Allah... (Surat al-Hashr: 7)
These verses show that in addition to what the Qur’an prohibits, the Prophet (saas) can prohibit other things to his community. Therefore, our Prophet (saas) states in one hadith: “Avoid that which I forbid you to do and do that which I command you to do to the best of your capacity.” (Sahih Muslim, book 30, hadith no. 5818
Other verses refer to the Prophet’s (saas) role as a rule-maker. Muslims take any matter on which they cannot agree to the Prophet (saas) and thereby obtain the best possible outcome.
O you who believe, obey Allah, the Messenger, and those in command among you. If you disagree about something, refer it back to Allah and the Messenger, if you believe in Allah and the Last Day. That is the best thing to do and gives the best result. (Surat an-Nisa’: 59)
So absolute is the Prophet’s (saas) status as rule-maker that those who do not obey him wholeheartedly and without any doubt cannot be considered believers:
No, by your Lord, they are not believers until they make you their judge in the disputes that break out between them and then do not resist what you decide and submit themselves [to you] completely. (Surat an-Nisa’: 65)
In another verse, the definitive nature of the Prophet’s (saas) judgment is set out in these terms:
When Allah and His Messenger have decided something, no believing man or woman has a choice about [following or not following] it. Anyone who disobeys Allah and His Messenger is clearly misguided. (Surat al-Ahzab: 36)
Opposing the Prophet’s (saas) role as rule-maker and disobeying his rules constitute denial.
But if anyone opposes the Messenger after the guidance has become clear to him, and follows a path other than that of the believers, We will hand him over to whatever he has turned to, and We will roast him in Hell. What an evil destination! (Surat an-Nisa’: 115)
Since the Prophet’s (saas) status as rule-maker and role model is set out in the Qur’an in such a clear and firm manner, to advocate turning one’s back on the Sunnah of the Prophet (saas) means opposing the Qur’an. As Muhammad Asad stated: “Following him in everything he did and in every rule of his is the same as following Islam itself. Turning away from his sunnah, on the other hand, means turning away from the essence of Islam.” (Muhammad Asad, Al-Islam ‘ala Muftaqir al-Turuq, p. 110)
Indeed, the Companions lived their lives in such a way that all of their actions and words were in perfect accord with both the Qur’an and the Prophet (saas). One Companion relayed the following quotation:
“Allah (swt) sent us Muhammad (saas) as the prophet at a time when we knew nothing. Whatever we saw Muhammad do, we do the same, in the same way.” (al-Nasa’i, Taqsir 1)
Clearly, the idea of “let’s go back to the Qur’an, for we have no need of the Sunnah” is incompatible with Islam and stems from a profound ignorance of Islam. Those who hold such a view resemble, in an analogy made by Muhammad Asad, people who want to enter a palace but are unwilling to use the key that opens its door. The Sunnah saves those who embrace it, for as Dahhak states: “Paradise and the Sunnah are in the same position, because those who enter Paradise in the Hereafter are saved, and those who cling to the sunnah in this world [are also saved].” (Tafsir al-Qurtubi, XII, 365) Imam Malik compared the Sunnah to Noah’s (as) ark, for “whoever boards it will be saved, and whoever does not will drown.” (al-Suyuti, Miftah al-Jannah, pp. 53-54)
So great a vehicle of salvation is the Sunnah that in the Qur’an our Lord describes the Prophet’s (saas) commands and prohibitions as that which “will bring you to life”:
O you who believe, respond to Allah and to the Messenger when He calls you to what will bring you to life. Know that Allah intervenes between a person and his/her heart and that you will be gathered to Him. (Surat al-Anfal: 24)
All of these verses show that the assertion that “Islam has abandoned the Sunnah” is false and incompatible with the Qur’an. Islam is nothing but the totality of the Qur’an and the Prophet’s (saas) Sunnah; there is no question of eliminating either one.
The source that conveys to us the Prophet’s (saas) exemplary behavior, as well as his wisdom and judgments, is the Sunnah, the creed of the Ahl al-Sunnah.
The prophets call believers to life-giving things
Looking at human history reveals that life began with the prophets. This is a true statement, for no religion can be comprehended and implemented in the absence of a messenger. For that reason, a messenger has been sent as a guide to every community.
As with the other prophets, Allah (swt) sent Prophet Muhammad (saas) with the perfect religion and the straight path. He has also made him a prophet for everyone until the Day of Judgment. Obeying, respecting, and loving him, in addition to imitating his lifestyle and abiding by his Sunnah, are responsibilities that all Muslims must try to fulfill.
Indeed, in the Qur’an obedience to the Prophet (saas) is considered as the same as obedience to Allah (swt). Believers are told to take the Qur’an and the Sunnah as their guides in matters on which they disagree. The following command is given in the Holy Qur’an:
No, by your Lord, they are not believers until they make you their judge in the disputes that break out between them and then do not resist what you decide and submit themselves [to you] completely. (Surat an-Nisa’: 65)
As this verse makes crystal clear, the Prophet’s (saas) Sunnah is an absolute and immaculate source of commands, because it is another way of “interpreting, explaining, and applying the Qur’an.” Therefore, no believer has the right to make interpretations (ta’wil) or be disobedient with regard to the Sunnah, the application of the Qur’an.
When Allah and His Messenger have decided something, no believing man or woman has a choice about [following or not following] it. Anyone who disobeys Allah and His Messenger is clearly misguided. (Surat al-Ahzab: 36)
In another verse, our Lord reveals:
The believers’ reply, when they are summoned to Allah and His Messenger so that he can judge between them, is to say, “We hear and we obey.” They are ones who are successful. (Surat al-Nur: 51)
Each verse in the Qur’an that deals with obeying the Prophet (saas) states that doing so is obligatory for all believers. That is why the Prophet’s (saas) practices are impeccable and are under the protection of Allah (swt). To put it another way, everything in the Sunnah is, in essence, based upon revelation.
Nor does he speak from whim. It is nothing but Revelation revealed. (Surat al-Najm: 3-4)
Therefore, when disagreement arises, believers are obliged to turn to the Qur’an and the Sunnah, Islam’s two fundamental reference points:
If you disagree about something, refer it back to Allah and the Messenger, if you believe in Allah and the Last Day. That is the best thing to do and gives the best result. (Surat an-Nisa’: 59)
Not only did the Prophet (saas) transmit the verses he received from Allah (swt) to humanity, but he also explained them. Therefore, the Sunnah can be regarded as the interpretation of the Qur’an. Viewing it in this way will protect it from corruption, misunderstanding, and distortion and also facilitate its being understood.
Another verse reveals:
Say: “If you love Allah, then follow me and Allah will love you and forgive your sins.” (Surah Al ‘Imran: 31)
An indication of one’s love for Allah (swt), therefore, is following His Prophet (saas), for doing so reveals that he/she is a follower of Allah (swt). No believer can regard obedience to Allah (swt) as sufficient and abandon obedience to the Prophet (saas). The Prophet (saas) gives the following glad tidings to those who comply with the Sunnah: “Whoever gives life to my Sunnah certainly loves me, and whoever loves me is with me in Paradise." (al-Tirmidhi)
While the Prophet (saas) imparts the above glad tidings to those who adhere by the Sunnah, in the Qur’an, our Lord warns the terrible consequences that result from rebelling against the Prophet (saas):
As for those who disobey Allah and His Messenger and overstep His limits, We will admit them into a Fire, remaining in it timelessly, forever. They will have a humiliating punishment. (Surat an-Nisa’: 14)
Those who are unable to understand the Sunnah’s importance and who speak against it, despite what has been related above, are directly insulting and abusing the Prophet (saas).
The Prophet’s (saas) words and behavior, described as “conforming to sublime morality” by Allah (swt) in the Qur’an and by Aisha (ra) in her words that “the Prophet's (saas) nature was the Qur'an,” constitute a role model for all human beings. Just as one cannot attain true virtue without taking him as a role model, neither can one attain happiness in this world and the Hereafter without doing so. Those who abandon the Sunnah will lose a highly auspicious reward and be deprived of his intercession on the Day of Judgment.
Moreover, turning one’s back on the Sunnah of the Prophet (saas), who was most affectionate toward his ummah and most sensitive to any harm that might befall them, is showing ingratitude to such a great blessing.
A Messenger has come to you from among yourselves. Your suffering is distressing to him. He is deeply concerned about you, and is gentle and merciful to the believers. (Surat at-Tawba: 128)
Those who consider the practices of the Prophet Muhammad (saas) as no more than a preoccupation with details fail to comprehend the importance of his role. The duty entrusted to him requires a sense of responsibility so great that even the slightest detail could not be ignored. That is why our Prophet (saas) has so much to tell us on so many subjects, from trade to health, and from solidarity to education.
The Sunnah’s fundamental principle is its applicability. “Treat the people with ease and don't be hard on them. Give them glad tidings and don't fill them with aversion” (al-Bukhari, volume 4, book 52, hadith no. 275) is the clearest indication of this. His wife Aisha (ra) states that he told his people to do that which they could easily accomplish. Therefore, everyone can adopt the sunnah. His life is an example of applying the Qur’an to one’s daily life for every believer.
Another issue is the damaging results that arise when people abandon the Sunnah. Some Muslims, out of ignorance or idleness, have imposed heresy on the Islamic world by coming up with stipulations based on the speculations of people who essentially have no knowledge of Islam, or by following their own interpretations instead of the Sunnah’s guidance.
The Islamic world’s political and economic fragmentation occurred because the Muslims abandoned the Qur’an and the Prophet’s (saas) Sunnah. The ensuing instability will continue until believers understand that they are members of the community of the Prophet (saas) and strive to develop a community worthy of Him. The only road for Muslims, therefore, is to adhere tightly to the Qur’an and the Prophet’s (saas) Sunnah.
Any examination of the Prophet’s (saas) life shows that his attitude toward life was not one-dimensional. For example, many reliable hadiths discuss his various roles: a prophet, a head of state, an army commander, a soldier, and a trader. He prays, fasts, prays during the night, lives in a state of constant devout prayer and contemplation, and remembers Allah (swt). A modest leader, he also marries, buys things, treats and visits the sick, jokes with children, wrestles with his friends, and races his wife on the road.
Muslims can only understand and discharge their duties as Allah’s (swt) servants by studying the Prophet’s (saas) practices. The first source of information for this is the great hadith compilations of Muslim, al-Bukhari, and other classical-era hadith scholars. The vast collections of his words, deeds, and personal attributes, particularly those displayed during his prophethood, were collected with great care by narrators or reporters whom all Sunni scholars consider reliable.
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