ÜÇÜNCÜ FEN · BİRİNCİ BAB · BİRİNCİ FASIL · Beşinci Madde
Fifth Article
Regarding the manners of fulfilling the obligatory purifications (taharah), how to perform prayer, the conditions within the prayer, its pillars (arkan), obligations (wajibs), sunnas, disliked acts (makruhs), and things that invalidate it—
-summarized upon the ijtihad and school of thought of Numan bin Sabit al-Kufi, our Imam, the leader of our school, Imam Abu Hanifa (may Allah have mercy on him)—
O esteemed one! Know that the most eminent of the jurists and leaders of the Hanafi school have said: it is sunna to cleanse the seat after relieving oneself with a stone or “kesek.” [140] It is preferable for the stone used in this matter to be singular (in number). After cleansing with a stone, washing with water and wiping dry with a piece of cloth, sprinkling water on one’s undergarments, and wiping the hand on a rough surface—all these are acts of propriety. If there is much impurity around the seat, merely cleansing with a stone is not sufficient; it is necessary to wash with water as well. Cleansing or washing with the right hand is disliked (makruh). This should be done with the left hand. Cleansing with bone, animal hide, food for humans and animals is disliked. It is disliked to face the qibla while sitting or to sit facing away from the qibla; or to relieve oneself facing the sun or moon.
**The Obligations of Ablution (Wudu)**
To wash the face once, to wash both arms up to the elbows once, to perform a wet wiping (masah) on one-fourth of the head once, and to wash the feet including the heels once.
**The Sunnas and Manners of Ablution**
It is upon one performing ablution to do so himself and not have it done by another. First, to wash both hands up to the wrists three times, reciting “Bismillahi’l-azimi wa al-hamdu li’llahi ‘ala dini’l-Islam” at that time, using a miswak (tooth stick), rinsing the mouth three times, rinsing the nose three times, applying water to these organs with the right hand, sitting in a high place facing the qibla while performing ablution, not pausing during ablution, performing the washings and wet wipings consecutively, avoiding worldly talk while performing ablution, silently reciting one’s supplication upon each washed limb, performing ablution in the sequence described in the Qur'an, hilaling (cleaning) the fingers and beard, washing each washed limb three times by rubbing it, wiping the entire head, wiping the ear with water remaining from the head-washing, wiping the neck on both sides with the outer side of the middle three fingers of the hand, beginning ablution with an intention, starting from the right side while washing, beginning to wipe the forehead when wiping the head, and beginning to wash the hands and feet from the fingertips.
**The Disliked Acts (Makruhs) of Ablution**
To blow one’s nose with the right hand, to wash the ablution limbs more than three times, to perform ablution with water heated by the sun, to splash water on the face while washing it.
**Things that Invalidate Ablution**
Relieving oneself of major and minor impurities and passing gas. The discharge of blood, pus, or yellow fluid from parts of the body which must be washed in a ritual bath (ghusl). -Unless it is phlegm- vomiting up a mouthful. [181/b] To fall asleep while leaning against something that will cause one to fall when it is removed. To lose one’s mind, to become delirious, or to behave erratically. To become intoxicated, to laugh audibly in prayer that others can hear.
**The Obligations of Ritual Bath (Ghusl)**
To rinse the mouth once, to rinse the nose once, and to wash the entire body.
**The Sunnas of Ritual Bath**
First, if there is impurity on the body, to wash it away; to make an intention for the ritual bath; to perform ablution as one would for prayer, and in this process, to exaggerate when rinsing the mouth and nose; to wash the body three times; to pour water first onto the right shoulder, then onto the left shoulder, and finally onto the head and other limbs.
**Circumstances Requiring Ritual Bath**
The emission of semen with desire; whether it occurs in sleep or while awake is considered one instance. To insert the male organ up to the circumcised portion into a woman—even if no discharge occurs—requires ritual bath for both man and woman; to wake from sleep with wetness on the bed or undergarments; for a woman after ceasing menstruation; for a woman after ceasing post-partum bleeding.
**The Conditions of Prayer (Shurut) Excluding the Obligations**
To cover the private parts (awrah) while performing prayer (setr al-awrah). For men, the awrah is from below the navel to the knee. The same applies to a female slave. In addition, her back and abdomen are also considered awrah. For a free woman, every part of her body is awrah, except for the face, hands, and feet. Her hair is also awrah and must be covered. It is necessary to cover it even when praying in darkness or seclusion.
To make an intention. When beginning prayer with the intention of performing a voluntary (nafl) prayer, one says, “I intend to perform the obligatory prayer for this time.” If it is a sunna prayer, one says, "I intend to perform the sunna prayer for this time." If it is a nafl prayer, saying “I intend to perform a nafl prayer” suffices. If praying with an Imam, it is necessary to add the phrase “I follow this Imam.” Intention is a turning of the heart; expressing it verbally is not required, although there is no harm in doing so. There should be no pause (fasila) between intention and the opening takbir.
To face the qibla.
To know the time for prayer and perform it at its appointed time.
The body, clothing, and the places upon which the feet rest, and the hands and forehead touch, must be free from impurity (najasa).
To perform ablution. If water is not available or if one is ill and unable to perform ablution, or if pouring water on oneself increases the illness, in such cases, one performs tayammum; that is, striking both palms of the hands twice against clean earth or a clean dusty substance, wiping the face with the first strike and the arms up to the elbows with the second.
**The Pillars (arkan) of Prayer – Also Known as its Obligations**
To say “Allahu Akbar” at the beginning of prayer. To stand if one has the ability. To recite verses from the Qur'an in two rak’ahs. To perform a bow (ruku’) in each rak’ah. To perform two prostrations in each rak’ah. To sit sufficiently long to recite the “At-Tahiyyatu” supplication at the end of prayer.
**The Wajibs of Prayer**
Namazın sünnetleri
İftitah tekbirinde elleri kaldırmak. Erkekler, ellerini kulaklarının yumuşağına kadar, kadınlar ise omuzları hizasına kadar kaldırır. *Subhâneke* duasını okumak. *Eûzü besmele* okumak. *Subhâneke* ve *eûzü besmele*yi her namazda içinden okumak. Fâtiha’yı her okuyuşta önce *besmele* okumak, sûrelerden önce *besmele* okumamak. *Subhâneke* duasıyla *eûzüyü* sadece namazların ilk rekatında iftitah tekbirinden sonra okumak.
Ayakta dururken (kıyam) sağ el, sol el üzerine parmaklar açık vaziyette konulup erkeklerin göbeği altına, kadınların ise göğsü üzerine el bağlaması. Fâtiha’yı okuduktan sonra ya da imamdan dinledikten sonra hafif bir ses ile “*âmin*” demek. Rükûya indiğinde, secdeye indiğinde ve secdeden kalktığında “*Allahu ekber*” demek.
Rükûda üç defa “*subhâne rabbiye’l-azîm*” demek. Rükûda ellerini dizleri üzerine koyup parmakları açmak, başını ve sırtını aynı hizada tutmak. Rükûdan başını kaldırdığında imam ise “*semiallâhu li-men hamideh*” demek, imama uyarak kılıyorsa “*Rabbenâ leke’l-hamd*” demek. Tek başına kılarsa ikisini de söylemek.
Secdede üç defa “*subhâne rabbiye’l-a’lâ*” demek. Secdede alın ve burnun ikisini de yere değdirmek. Secdede iki elinin parmaklarını birbirine bitiştirmek. Secdede erkek, karnını uyluklardan ayırıp kolları yerden kaldırmak. Kadın ise, karnını dizlerine yapıştırıp kollarını yere değdirmek.
“*Et-Tahıyyâtü*” duasını okurken ellerini dizleri üzerine parmakları kendi hali üzere koymak. “*Et-Tahıyyâtü*” duası okumak üzere oturduğunda, erkek ise sol ayağı üzerine oturup sağ ayağını dikmek, kadın ise iki ayağını sağ tarafından çıkarıp sol ayağı üzerine oturmak. Namazın sonunda “*et-Tahıyyâtü*” duasından sonra salavât dualarını okumak. Önce sağ tarafına sonra da sol tarafına selâm vermek.
Namazın mekruhları
Namaz içinde boynunu eğip bakınmak. Bedenindeki ya da elbisesindeki bir şeyle oynamak. Secde yerinden gerekli olmadığı halde taş almak. Parmak çıtlatmak. Ellerini böğrüne koymak. Hiçbir özrü olmadan bağdaş kurup oturmak. Bir uzvunu bir ya da iki defa kaşımak.
Evinde giyip de dışarıda önemli kişiler karşısında giyemediği elbise ile namaz kılmak. İnsan yüzüne karşı namaz kılmak. Ateşe karşı namaz kılmak, mum veya lambaya karşı namaz kılmak mekruh değildir. Ön tarafında ya da giysisinde hayvan sûreti olmak. Gerinmek. Esnemek.
Paltosunu giymeyip omuzlar üzerine alarak etrafına salıvermek. İki ökçesi üzerine oturmak. Gözlerini yummak. Tevazu niyeti olmadan başı açık namaz kılmak.
Secde ve oturuşlarda el ve ayak parmaklarını kıbleden çevirmek. Önündeki safta yer olduğu halde arkada yalnız durup imama uymak. Kabre karşı perdesiz olarak namaz kılmak. Pisliğe karşı namaz kılmak. Bir kadınla aynı hizada durup başka başka namaz kılmak. İdrar sıkıştırması olduğu halde namaz kılmak.
Secdeden kalkarken dizlerini ellerinden önce kaldırmak. Secdede iken bir ayağını kaldırmak. Üflemek. İmamdan önce rükûya eğilmek. İmamdan önce rükûdan başını kaldırmak. İmamdan önce secdeye gitmek. İmamdan önce secdeden başını [182/b] kaldırmak.
Secdeye inerken bir özrü olmadığı halde ellerini dizlerinden önce yere koymak. Bir özrü olmadığı halde bir duvara dayanarak namaz kılmak. Namaz içinde alnından toprak silmek. İkinci rekatta bir sûre atlamak. İkinci rekatta ilk rekatta okuduğunun evvelki tarafından Kur’ân okumak. Bir rekatta bir sûreyi tekrar okumak.
Farz namazda ikinci rekatta ilk rekatta okuduğundan üç âyet fazla okumak. İmama uyduğu halde imamın ardından Kur’ân okumak. Bir özrü olmadığı halde başındaki sarık ya da takke üzerine secde etmek. Kıyamda iken bir özrü olmaksızın baston ya da duvara dayanıp kılmak. Omuz ve kolları açık iken namaz kılmak.
Önünden insan geçmesi muhtemel yerde özürsüz olarak bir sütre dikmeden namaz kılmak. Ayetleri ve tesbihleri parmağıyla saymak. İmamın mihrapta yalnız başına durması. Eğer ayakları mescidde ve secdesi mihrapta olursa mekruh değildir. Önündeki safta yer olduğu halde arkada yalnız durup imama uymak. Kabre karşı perdesiz olarak namaz kılmak. Pisliğe karşı namaz kılmak. Bir kadınla aynı hizada durup başka başka namaz kılmak. İdrar sıkıştırması olduğu halde namaz kılmak.
Secdeden kalkarken dizlerini ellerinden önce kaldırmak. Secdede iken bir ayağını kaldırmak. Üflemek. İmamdan önce rükûya eğilmek. İmamdan önce rükûdan başını kaldırmak. İmamdan önce secdeye gitmek. İmamdan önce secdeden başını [182/b] kaldırmak.
Secdeye inerken bir özrü olmadığı halde ellerini dizlerinden önce yere koymak. Bir özrü olmadığı halde bir duvara dayanarak namaz kılmak. Namaz içinde alnından toprak silmek. İkinci rekatta bir sûre atlamak. İkinci rekatta ilk rekatta okuduğunun evvelki tarafından Kur’ân okumak. Bir rekatta bir sûreyi tekrar okumak.
Farz namazda ikinci rekatta ilk rekatta okuduğundan üç âyet fazla okumak. İmama uyduğu halde imamın ardından Kur’ân okumak. Bir özrü olmadığı halde başındaki sarık ya da takke üzerine secde etmek. Kıyamda iken bir özrü olmaksızın baston ya da duvara dayanıp kılmak. Omuz ve kolları açık iken namaz kılmak.
Önünden insan geçmesi muhtemel yerde özürsüz olarak bir sütre dikmeden namaz kılmak. Ayetleri ve tesbihleri parmağıyla saymak. İmamın mihrapta yalnız başına durması. Eğer ayakları mescidde ve secdesi mihrapta olursa mekruh değildir. Bir özrü olmadığı halde imamın mihraptan başka bir yerde namaz kılması. Yalnız imamın alçak bir yerde, bütün cemaatin ise yüksek bir yerde namaz kılması. Bütün cemaatin imamdan alçak bir yerde durarak namaz kılması. Fakat cemaatin bir kısmı imam ile aynı hizada olursa mekruh olmaz. Besmele ve “*âmin*”i açıktan söylemek.
Kur’ân okumayı rükûya inerken tamamlamak. Kıyamdan rükûya, rükûdan secdeye, secdeden kıyama intikal hallerinde söylenmesi gereken tekbirleri ve duaları bu intikal hallerinden sonra okumak. Rükûnun ve secdelerin
To raise one's head and then recite the tasbihs. To rise with both hands placed on the ground without excuse. To keep the space between the two feet open no more than four fingers while standing.
To stand upon one foot without excuse. Leaning or resting by inclining to one side. To separate the feet during ruku'. To look beyond the prostration place in the first prostration of prayer. To look right and left while standing in qiyam. To smell something.
Things that invalidate prayer:
Speaking during prayer. Laughing to a degree that is audible. If one laughs to a point where others can hear, their ablution is also invalidated. Groaning or lamenting audibly. Crying aloud. If this crying is due to an affliction or worldly matter, it invalidates the prayer. However, if it is from thoughts of paradise and hell, it does not invalidate it. To cleanse one’s throat without excuse.
Chewing gum. Combing one's hair or beard. Plucking three hairs. Killing an insect (pest). Scratching a part of the body repeatedly with the hand raised in each rak'ah. For one performing prayer upon an animal, to strike the animal with both feet at once. To walk the length of two rows during prayer. To lift both feet off the ground simultaneously while in prostration. To pray behind or alongside a woman following an imam.
If the imam intends to lead women in prayer, the woman’s prayer is not valid. To turn one's face and chest away from the qibla without excuse. To correct an error in the recitation of the Qur’an read by another than one’s own imam. To recite while looking at a book (i.e., reading with visual aid). Eating food. Drinking water. To mispronounce the Qur'an to a degree that alters its meaning. Receiving a greeting (salaam). Giving a greeting knowingly. However, if one gives a salaam forgetting it is the final sitting, their prayer is not invalidated; they must perform the sahw prostration.
Cleanliness and ablution prayers:
Before entering the toilet, say: “Allâhumme innî e‘ûzü bike mine’r-ricsi wa’n-necesi wa mine’sh-şeytâni’r-racîm.”
Upon exiting the toilet, say: “El-hamdü li’llâhi’llezî ezhebe annî mâ yü’zînî wa ebkâ aleyye mâ yenfaunî.”
While performing ablution, begin with the invocation (bismillah) and then say: “El-hamdu li’llâhillezî ce‘ale’l-mâ’a tahûran.”
When rinsing the mouth, say: “Allâhumme e‘innî alâ zikrike wa şükrike wa tilâveti kitâbike.”
When rinsing the nose, say: “Allâhumme erihnî min râihati’l-cenneti wa’rzuknî min naîmihâ wa lâ teruhnî bi-râihati’n-nâri.”
While washing the face, say: “[183/a] Allâhumme beyyiz vechî bi-nûrike yevme tebyazzu vücûhu evliyâike wa lâ tüsevvid vechî bi-zünûbî yevme tesveddü vücûhu a‘dâike.”
While washing the right hand, say: “Allâhumme a‘tinî kitâbî bi-yemînî wa hâsibnî hisâben yesîran.”
While washing the left hand, say: “Allâhumme lâ tu‘tinî kitâbî bi-şimâlî wa lâ min verâi zahrî.”
When wiping the head, say: “Allâhumme gaşşinî bi-rahmetike wa enzil aleyye min berakâtike.”
When wiping the ears, say: “Allâhummec‘alnî mine’llezîne yestemiûne’l-kavle fe-yettebiûne ahseneh.”
When wiping the neck, say: “Allâhumme a‘tık rakabetî mine’n-nâri wa mine’s-selâsili wa’l-ağlâli.”
While washing the right foot, say: “Allâhumme sebbit kademeyye alâ’s-sırâtı yevme tezillü fîhi’l-akdâm.”
While washing the left foot, say: “Allâhummec‘al-lî sa‘yen meşkûren wa zenben mağfûren wa amelen makbûlen wa ticâreten len tebûr.”
After ablution, after drinking the remaining water, say: “Allâhumme’şfinî bi-şifâ’ike ve dâvinî bi-devâ’ike ve‘sımnî mine’l-vehli wa’l-emrâzi wa’l-evcâi.”
Upon completing ablution, say: “Allâhummec‘alnî mine’t-tevvâbîne vec‘alnî min’l-mutetahhirîne vec‘alnî min ibâdike’s-sâlihîn vec‘alnî mine’llezîne lâ havfün aleyhim wa lâ hüm yahzenûn” and then recite the Surah al-Qadr.
After the opening takbir in prayer, first recite this supplication: “Subhâneke Allâhumme wa bi-hamdike wa tebârake’smük ve te‘âlâ ceddük wa lâ ilâhe gayrük.”
In the first sitting (qãde-i ûlâ) of obligatory prayers performed three or four rak'ahs, recite this supplication: “Et-tahiyyâtü li’llâhi wa’s-salâvâtü wa’t-tayyibâtü. Es-selâmu aleyke ayyühe’n-nebiyyü wa rahmetu’llâhi wa berakâtühü. Es-selâmu aleynâ wa alâ ibâdi’llâhi’s-sâlihîne. Eşhedu en-lâ ilâhe illa’llâhü wa eşhedu enne Muhamedden abduhû ve Rasûlühû.”
In the first and last sitting of nafl prayers, and in the final sitting (kãde-i âhire) of each obligatory prayer, recite this supplication: “Allâhumme salli alâ Muhammedin wa alâ âli Muhammedin kemâ salleyte alâ İbrâhîme wa alâ âli İbrâhim. İnneke Hamîdün Mecîd. Allâhumme bârik alâ Muhammedin wa alâ âli Muhammedin kemâ bârakte alâ İbrâhîme wa‘alâ âli İbrâhim. İnneke Hamîdün Mecîd.”
The vitr supplications recited before rising from ruku' in the third rak'ah of the witr prayer are as follows: “Allâhumme innâ nesta‘înüke wa ne’stağfirüke wa ne’stehdîke. Wa nü’minü bike ve netûbu ileyke wa netevekkelü aleyke wa nüsnî aleyke’l-hayra küllehû neşkürüke wa lâ nekfürüke wa nahla‘u wa netrükü men yefcürük.
Allâhumme iyyâke na‘budu ve leke nusallî wa nescüdü wa ileyke nes‘â wa nahfidü nercû rahmeteke wa nahşâ azâbeke. İnne azâbeke bi’l-küffâri mulhık.
Allâhumme’hdinî fî-men hedeyte wa âfinî fî-men âfeyte wa tevellenî fî-men tevelleyte wa bârik lî fî-mâ a‘teyte wa kınî şerri mâ kadayte. Fe-inneke takdî wa lâ yukdâ aleyke ve innehû lâ yezillü men vâleyte wa lâ ya‘izzü men âdeyte. Tebârekte Rabbenâ wa te‘âlâye wa salli Allâhumme ale’n-Nebiyyi Muhammedin wa âlihi wa sahbihi wa sellim.”
At the end of each prayer, while turning one's head to the right and left, say: “Es-selâmu aleyküm wa rahmetu’llâh” followed by: “Allâhumme ente’s-selâmu wa minke’s-selâmü. Tebârekte yâ ze’l-celâli wa’l-ikrâmi wa’l-hamdü li’llâhi Rabbi’l-âlemîn.”
[95]. The perfect human: This means the complete and perfected person. In Sufism, it refers to…
He possesses diverse interpretations. For example, he is the human being in whom the Essence, attributes, names, and actions of God manifest most perfectly; the cause of the existence and continuation of the universe; the light of Muhammad (peace be upon him), the reality of Muhammediyyah, the true guide. For further information, see (Uludağ, *Tasavvuf Terimleri Sözlüğü*, p. 250).
[96]. Ash-Shawkani, Muhammad b. Ali, *Al-Fawa’id al-Majmu’a fi’l-Ahadiith al-Mawdu’a*, Published by Abdurrahman Yahya al-Muallimi, Vol. I, Beirut 1407, p. 326, no: 18.
[97]. Ala-yı Illiyyin: The highest stratum of Paradise. The abode of perfectly accomplished believers who journey to the afterlife. It is the divan (assembly) of the guardian angels where the righteous deeds of the pious are raised. It is the degree closest to the Divine Presence, the most exalted rank in the hereafter.
[98]. Veraset ilmi (Science of Inheritance): Sufi knowledge (gnosis/ma’rifa) and states have been inherited from the Prophet (peace be upon him) to the saints (awliya). The saints are heirs of the Prophet (peace be upon him). This knowledge and these states, passed down from one saint to the next, have reached our time. Therefore, Sufism is called *ilm-i miras* (science of inheritance), and the Sufis are known as *waris-i Nabi* (heirs of the Prophet). (Uludağ, *Tasavvuf Terimleri Sözlüğü*, p. 521.)
[99]. Bukhari, “Adab” 96; Muslim, “Birr” 165; Abu Dawud, “Adab” 122.
[100]. Ibn Hibban, *Sahih*, I/166, H. no: 122; Tabarani, *Mu’jam al-Kabir*, II/126, H. no: 1539.
[101]. Ibn Hibban, *Sahih*, I/166, H. no: 124; Tabarani, *Mu’jam al-Kabir*, IX/132, H. no: 8655.
[102]. Abu Dawud, “Salat” 349; Muttaqi al-Hindi, *Kanzu’l-Ummaal*, I/521, H. no: 2335.
[103]. Darimi, “Faza’ilu’l-Qur’an” 1; Hakim, *Al-Mustadrak*, II/774, H. no: 2040; Ibn al-Jawzi, *Ilalul al-Mutanaahiye*, I/109, H. no: 145.
[104]. Tirmidhi, “Faza’ilu’l-Qur’an” 14; Muttaqi al-Hindi, *Kanzu’l-Ummaal*, I/370, H. no: 1636.
[105]. Bayhaki, *Al-Ittiqad*, I/184.
[106]. Ahmad b. Hanbal, *Musnad*, II/129, H. no: 1277; Ibn Maja, “Muqaddima” 16; Tirmidhi, “Faza’ilu’l-Qur’an” 13.
[107]. Ibn Maja, “Muqaddima” 6; Abu Dawud, “Sunna” 6; Tirmidhi, “Ilm” 16.
[108]. Zimmis: Those who are non-Muslims under the protection and patronage of an Islamic state.
[109]. Abu Dawud, “’Itima” 33; Tabarani, *Mu’jam al-Kabir*, XX/283, H. no: 670; Darakutni, *Sunan*, IV/287, H. no: 59.
[110]. Abu Dawud, “Sunna” 6; Tirmidhi, “Ilm” 10; Muttaqi al-Hindi, *Kanzu’l-Ummaal*, I/175, H. no: 882.
[111]. Jizya: A tax taken from non-Muslim subjects (People of the Book).
[112]. Abu Dawud, “Imara” 1; Muttaqi al-Hindi, *Kanzu’l-Ummaal*, I/174, H. no: 881.
[113]. Muslim, “Jamaa” 43; Ibn Maja, “Muqaddima” 7.
[114]. Ahmad b. Hanbal, *Musnad*, VIII/401, H. no: 8713; Bukhari, “’Itisam” 2; Ibn Hibban, *Sahih*, I/111, H. no: 17; Hakim, *Al-Mustadrak*, I/80, H. no: 182.
[115]. Tirmidhi, “Sifatul Qiyama” 60; Muttaqi al-Hindi, *Kanzu’l-Ummaal*, 15, H. no: 43365.
[116]. Tabarani, *Mu’jam al-Awsat*, VI/197, H. no: 5414; Muttaqi al-Hindi, *Kanzu’l-Ummaal*, I/184, H. no: 932.
[117]. Garib (Garib): In Arabic, it means: 1-Destitute, impoverished. 2-A stranger, one who is in a foreign land away from their homeland. 3-Strange, astonishing, utterly different. 4-Touching, poignant.
[118]. Tirmidhi, “Iman” 13; Tabarani; *Mu’jam al-Awsat*, V/478, H. no: 4912; Qudai, *Musnadush Shihab*, II/139, H. no: 1055.
[119]. Muslim, “Fazail” 140; Tabarani, *Mu’jam al-Kabir*, IV/280, H. no: 4424.
[120]. Muttaqi al-Hindi, *Kanzu’l-Ummaal*, I/217, H. no: 1084.
[121]. Tirmidhi, “Iman” 18; Muttaqi al-Hindi, *Kanzu’l-Ummaal*, I/182, H. no: 928.
[122]. Tirmidhi, “Ilm” 16.
[123]. Abu Ya’la, *Musnad*, IV/104, H. no: 2135; Hayasami, *Majma’uz-Zawa’id*, I/422, H. no: 809, 810, 811.
[124]. Bukhari, “Nikah”, 1.
[125]. Bayzar, *Musnad*, VI/338, H. no: 2346; Ibn Hibban, *Sahih*, I/107, H. no: 11; Tabarani, *Mu’jam al-Kabir*, II/284, H. no: 2186; Bayhaki, *Shu’ab al-Iman*, III/399, H. no: 3878.
[126]. Bukhari, “Iman” 8; Muslim, “Iman” 69-70; Ibn Maja, “Muqaddima” 9.
[127]. Bukhari, “Sulh” 5; Muslim, “Aqdiya” 17; Abu Dawud, “Sunna” 6.
[128]. The word "Hakka" in the manuscript reads "ancak" (however).
[129]. *Millat* is used to mean religion.
[130]. *’Araz*: In philosophy, these are qualities and characteristics that cannot exist by themselves but arise with another substance. Such as colors, tastes, and smells.
[131]. *’Isma*: The infallibility of prophets from committing sin.
[132]. *Fitnat-i Nazafat*: A clear intellect, understanding, and insight.
[133]. *Amanat*: The trustworthiness of the prophets.
[134]. *Sidq*: The truthfulness of the prophets.
[135]. *Tablig*: To convey God’s commands to the people exactly as they are, without omission or addition.
[136]. *Gadr*: Oppression and injustice, lack of mercy.
[137]. *Zanb*: Sin, guilt, and transgression.
[138]. *Kitman*: Meaning taciturnity; here it refers to concealing truths that should be revealed.
[139]. *Hayula*: In philosophy, the primordial matter considered as the first source of all bodies.
[140]. It should be remembered that this account takes place in an era when there were no such things as modern plumbing or cleaning supplies, and that methods for cleansing existed to meet essential needs. Of course, today’s conditions offer far better opportunities for purification.
And he has commanded: “O my community! Open your eyes so that this book was given to me; along with it, another like it was given. Take heed that in a near time, wealthy people upon their thrones and pulpits will say to the people: Act only by the Qur’an. Whatever you find permissible therein, consider permissible. Whatever you find forbidden therein, consider forbidden. But Allah’s Messenger has forbidden things that are also forbidden by Allah.”
What is forbidden to you is like the things that are permitted; take heed that donkey meat is not permissible for you. Nor is the meat of predatory animals with canine teeth. Taking a Zimmī’s property without permission is impermissible and a transgression. It becomes permissible if their owner has no need of it. When someone visits a people, it is incumbent upon the hosts to feed them. And what is fitting for the guest is to be more generous towards them than they are in providing food.
And he has said: “Whoever turns away from my sunnah is not among me.” And he has said: "Every action has a desire and ambition; every desire and ambition has a period of weariness due to cessation and interruption. Whoever’s weariness aligns with my sunnah, he has found the right path. Whoever’s weariness deviates from my sunnah, he is ruined." And he has said: “No person will truly be a believer until their parent, child, and all people become more beloved to them than himself.” And he has said: "Any deed innovated in our law is rejected."
However, they are sometimes graced with the address (hitāb) “We have indeed granted them superiority over many of Our creations” (Isra, 17/70), because they are the place of manifestation of the contrary names (esmā-i mutakābilah) of the Divine and a mirror of their contradictory attributes. Sometimes they are blamed and criticized, as in the expression, “Did you intend to set up as your deputy someone who would spread corruption on earth and shed blood?” (Bakara, 2/30), which was the reply the angels gave to the Most High. At times, according to the sacred hadith "I created them for Me," they become beloved in the court of Divine unity (ehadiyyat) and are raised by wings of Divine attraction to the highest degree of “the uppermost heights” (a’lā-i iliyīn), the station of seeing nothing but God (jam‘ul-jam‘). At other times, some among them fall into the lowest regions of baseness and vulgar desires ("esfal-i sâfilîn"), as stated in the verse "They are like animals, or even worse" (A'raf, 7/179), and are subject to God’s wrath. The first group is given glad tidings with the verse “Indeed, the righteous will be among the gardens of delight” (Infitaar, 82/13), while the second group is informed that they "indeed will be in the Fire" (Infitaar, 82/14) and will be destroyed and afflicted with punishment.
*Heyūla:* In philosophy, it is considered the shapeless matter which is the original source of all bodies.
*Kitmān:* Meaning to be reticent, meaning concealing truths that should be revealed.
It should be remembered that in times when there were no such water systems or cleaning agents as there are now, there were methods of purification sufficient to relieve necessity. Of course, much better conditions for cleansing exist in the present time.
*Tebliğ:* To convey God’s commands perfectly and without omission to the people, exactly as they are.
*Zenb:* Sin, offense, and transgression.
*Gadr:* Oppression, injustice, and mercilessness.
And he has said: “Whoever clings to my sunnah and acts according to it in a time when my community is corrupting itself, that person will attain the reward of one hundred martyrs.” And he has said: "Indeed, the religion of Islam came into the world as something strange, and it will depart as something strange. Glad tidings to those who correct my sunnah, which people have corrupted, after me." And he has said: “You know best about the affairs of your own world. Do not ask me. Whenever I command you something regarding religious matters, take it and accept it.”
And he has said: "The most excellent of all words is God’s Book. The most excellent guidance is the guidance of Muhammad (peace and blessings be upon him). The worst of deeds are those that are newly invented—that is, innovation (bid'ah). Every innovation is misguidance." And he has said: “Will the entire community enter Paradise, except for the disputing ones?” When asked who the disputing ones were, he replied: "Whoever follows me enters Paradise; whoever opposes me is among those who dispute.” And he has said: “Whoever eats permitted food and lives according to my sunnah, people will feel secure with him and trust in him. That person will enter Paradise." It was said: "Such people are found in abundance within your community in this time." He replied: "Only one of them can be found among a community after me.”
And he has said: “Whoever clings to my sunnah and acts according to it in a time when my community is corrupting itself, that person will attain the reward of one hundred martyrs.” And he has said: "Indeed, the religion of Islam came into the world as something strange, and it will depart as something strange. Glad tidings to those who correct my sunnah, which people have corrupted, after me." And he has said: “You know best about the affairs of your own world. Do not ask me. Whenever I command you something regarding religious matters, take it and accept it.”
The Noble Prophet (peace and blessings be upon him) said in some hadith: "O my community and companions! Do you not bear witness that there is no one worthy of worship except God, and that I am His prophet?" They replied, “We bear witness, O Messenger of God.” Upon this, he said: "Indeed, one end of the Qur’an is in the Hand of God (of power), and one end is in your hands. Hold fast to it. Verily, you will not be bewildered or perish if you live according to the Qur’an." And he has said: “This Qur’an is a intercessor whose intercession will be accepted on the Day of Resurrection. It is an effective complaint that will be heeded. Those who cling to it and live in accordance with its contents will be taken to Paradise, while those who turn away from living in accordance with it will be sent into the Fire of Hell.” And he has said: “Whoever reads the Qur’an and lives according to it, that person will be an intercessor on the Day of Resurrection for his parents and…”
Here is the translation of the provided text:
Concerning what is known about the prophets; innocence, susceptibility to trial, trustworthiness, and conveying God’s ordinances with truthfulness.
All prophets are free from betrayal, sin, lack of understanding, falsehood, concealment, and treachery. Such vices have no connection with the messengers of God.
And he has said: "No one is considered a believer unless their desires and inclinations conform to the rulings of the law I brought." And he has said: “The disturbances (fitnas) that befell the Children of Israel will surely come upon my community, even to the extent that unveiled adultery will occur among them. And from my community, someone who commits it will arise.” The Children of Israel were divided into seventy-two sects. My community will be divided into seventy-three factions. All of them will enter Hell except one group." It was asked: "Which is this group that attains salvation?" He replied:
“They are those who follow the path I and my companions have trod.”
Furthermore, I know about the prophets; their innocence, susceptibility to trial, trustworthiness, conveying God’s ordinances with truthfulness.
All prophets are free from betrayal, sin, lack of understanding, falsehood, concealment, and treachery. Such vices have no connection with the messengers of God.
And he has said: "Whoever turns away from my sunnah (way) is not among me.” And he has said: “Every action has a desire and an inclination. Every inclination has weariness due to its cessation and interruption. Whoever’s weariness aligns with my sunnah, they have found the right path. Whoever’s weariness deviates from my sunnah, they are ruined." And he has said: "No one is considered a believer until their mother, father, child, and all people become more beloved to them than I.” And he has said: “Whoever innovates in our law, that innovation is rejected.”
And he has said: “Beware lest any of you hear an order or prohibition from me and say, in a relaxed posture, ‘I do not know this,’ and adhere only to what they find in God’s Book. ” And he has said: "Let no one among you lie upon his couch and imagine that God Most High did not make forbidden anything other than what He forbade in my book. Be aware that I have given much counsel, issued commands, and warned against many things which are equal to the Qur'an or even more.” And he has said: “God Most High has not made permissible for the People of the Book who are under our protection to enter their homes without permission, beat their women, or eat their fruits. As long as they pay their jizya (tax), they live and depart in safety."
And he has said: "Whoever turns away from my sunnah (way) is not among me.” And he has said: “Every action has a desire and an inclination. Every inclination has weariness due to its cessation and interruption. Whoever’s weariness aligns with my sunnah, they have found the right path. Whoever’s weariness deviates from my sunnah, they are ruined." And he has said: "No one is considered a believer until their mother, father, child, and all people become more beloved to them than I.” And he has said: “Whoever innovates in our law, that innovation is rejected.”
And he has said: “Indeed, there will soon arise a disturbance (fitna). Escape from that fitna lies in God’s Book, by which those who live are saved. For therein is what preceded you of traces (and what befell them) and the news of what will come after you, and the rulings among you. The Qur'an distinguishes between truth and falsehood. It is not a game or amusement. Those who abandon it, God Most High will destroy. Whoever seeks guidance other than from it, strays. For God has made the Qur’an a firm rope, a wise remembrance, and a straight path. Only the Qur'an does not deviate from truth to falsehood with selfish desires and inclinations. It does not enter different forms (through being read in) various languages. Scholars do not become sated by it. Repeated readings do not age it. Its miracles do not exhaust. And the Qur’an is that which, when jinn hear it, they do not turn away from its judgment. Indeed, they have said: ‘We heard a marvelous and beautiful Qur'an that guides to the right path, so we believed.’ (The Jinn, 72/1). So whoever speaks in accordance with the Qur'an is confirmed, and whoever acts according to its commands is rewarded with great merit. And whoever rules by its ordinances becomes just. And whoever calls people to it, has called them to the straight path.”
Although it is stated in the verse, "Today I have perfected your religion for you, and completed My favor upon you," (Ma’idah, 5/3), acting only with the Book and the Sunnah is sufficient reason for salvation. Acting with them is a perfect means that leads to the goal. Those who follow God's path without deviating to the right or left will inevitably reach the gardens of paradise. Those who take the Book and the Sunnah as their guide will enter the paradise, which is a safe haven in the Hereafter. However, the science of inheritance, is the heir to the treasure of true words and the gift of the last of the prophets’ legacy.
O esteemed one! It should be known that the most eminent jurists of the Hanafi school have said that it is sunnah to wipe with a single stone or "kesek" after relieving oneself in the major toilet. It is preferable that the stone used for wiping be singular. After wiping with a stone, washing with water and drying with a piece of cloth, sprinkling water on the undergarments, and wiping the hand on a rough surface are all recommended.
If the impurity around the latrine is abundant, it is not sufficient to merely cleanse with stones; it must also be washed with water. To wipe or wash with the right hand is detestable. This task should be performed with the left hand. Cleansing with bones, animal offal, human food, and animal food is detestable. It is detestable to relieve oneself facing the qibla while sitting or facing away from the qibla while sitting; or to sit facing the sun or moon.
And he has said: “No one is considered a believer unless his desires and ambitions are in accordance with the rulings of the Sharia that I have brought.” And he has said: "The turmoil (fitna) that befell the Children of Israel will surely come upon my community. Indeed, there will be among them those who commit adultery openly with their mothers, and someone who does so will arise from my community." The Children of Israel were divided into seventy-two sects. My community will be divided into seventy-three factions. And all of them will go to Hellfire, except for one sect.” When it was asked which group is this saved sect, he said:
“They are those who follow the path that I and my companions have trod.”
To Anas (r.a.), he said: “O, my grandson! If you have the strength, greet the morning and evening without harboring malice or animosity in your heart. Strive to act accordingly. For this is part of my Sunnah. Whoever loves my Sunnah loves me. Whoever loves me will be with me in Paradise.” And the Most Noble Prophet (s.a.w.) to Omar ibn-al-Khattab (r.a.) came and said: “We have heard some of the sacred words of the Jews and liked them. We want to write down some of them. Will you permit us?” To this, he replied: "Will you fall into confusion and quarrel with each other as the Jews and Christians do? Indeed, I have brought this pure Law (Sharia-i Mutahhara) to such a state of perfection that if Moses (a.s.) were alive, he would have nothing to do but follow me.” And Ibn Omar (r.a.) when he came to a tree between Mecca and Medina, used to take a nap beneath it. And he said: “The Messenger of Allah also did so.”
The Most Noble Prophet (s.a.w.) has said: "O, my community and companions! My counsel to you is this: fear Allah. Obey your ruler even if he be an Abyssinian slave. For those among you who live long will witness much discord. It is at that time that you must act according to my Sunnah. Cling to my Sunnah as tightly as you would hold something between your back teeth. Beware of religious matters arising after me, for every innovation (bid’ah) introduced into religion is a deviation.”
31-All prophets are free from betrayal, transgression, lack of understanding, falsehood, concealment, and treachery. These bad traits have no connection with Allah's messengers.
30-And I know about the prophets; impeccability, purity in cleanliness, trustworthiness, truthfulness, and conveying Allah’s commandments.
6-It is neither a body, nor an imagination, nor does it occupy space, nor is it a substance. It does not eat, drink, or experience the passage of time; it is free from all these things – Allah.
30-And I know about the prophets; impeccability, purity in cleanliness, trustworthiness, truthfulness, and conveying Allah’s commandments.
And he has said: “Whoever clings to my Sunnah and acts according to it [178/b] during a time when my community is corrupted, shall attain the reward of a hundred martyrs.” And he has said: "Indeed, the religion of Islam came into this world as something strange, and will depart as something strange. Greetings be upon those who correct what people have corrupted of my Sunnah." And he has said: “You know best about your worldly affairs. Do not ask me. Whenever I command you to do something from religious matters, take it and accept it.”
3-I am also a descendant of Adam (a.s.). I belong to the lineage of Abraham; indeed, my qibla is the Ka’ba, the House of Allah.
The Most Noble Prophet (s.a.w.) has said in some hadith: “O, my community and companions! Do you not bear witness that there is no one worthy of worship except Allah, and that I am His prophet?” They said: "We bear witness, O Messenger of Allah." Upon this, he said: “Indeed, one end of the Qur’an is in the Hand of Allah (His power), and one end is in your hands. Hold fast to it. Indeed, you will not be lost or perish if you live according to the Qur’an.” And he has said: "This Qur'an is a intercessor accepted on the Day of Resurrection. It is an effective complaint that is heeded. Those who cling to it and live by its contents will be taken to Paradise. Those who turn away from living in accordance with it will be driven into the fire of Hell.” And he has said: “Whoever reads the Qur’an and lives according to it, on the Day of Resurrection a crown will be placed upon his parents that shines brighter than the light of the sun in the world's homes. (If this is the state of the parents), what then is the degree of one who lives according to this Qur’an?”
Truthfulness: The prophets being truthful people.
And he has said: “Let not one of you, when hearing a command or prohibition from me, say in a relaxed posture: ‘I do not know that; we only act upon what we find in Allah's Book.’ ” And he has said: "Does any of you, reclining on his couch, think that Allah Most High did not forbid anything except what He forbade in this Qur’an? Be aware that I have given much counsel, issued many commands, and warned against many things which are equal to the Qur’an. Perhaps even more. Indeed, Allah has forbidden the entry of the people of the Book (protected communities) into the homes of those under treaty without permission, beating their women, and…"
The most excellent of words is the Book of Allah. The best guidance is the guidance of Muhammad (peace be upon him). The worst of deeds are those innovated after him—for every innovation is a misguidance. He said, “My entire community will enter Paradise, except for the inattentive.” It was asked, "Who is the inattentive?" He replied, "He who obeys me and opposes me." He said, “Whoever eats lawful food and acts according to my Sunnah, people feel secure with him and trust him; that person will go to Paradise.” They said, “We find few of these people in your community at this time.” He replied, “Indeed, there is only one of them in every generation after me.”
He said, "Surely, this Qur’an is the bounty of Allah. So take from it as much as you have strength. Indeed, this Qur’an is a firm rope and a clear light from the Lord; a source of benefit and healing. It protects those who turn to it, delivers those who follow it. The Qur'an is upon right guidance; there is no crookedness in it that needs correction. The miracles of the Qur'an do not diminish, nor does repeated reading make them old. Read it often so that Allah may grant ten rewards for every letter. Indeed, I did not say (alif-lam-mim) is a letter, but alif is a letter, lam is a letter, and mim is a letter.”
The science of inheritance: Sufi knowledge (gnosis) and states have been inherited from the Prophet (peace be upon him) to saints. Saints are the heirs of the Prophet (peace be upon him). This knowledge and states passed down from one saint to the next have reached our time. Therefore, *ilm-i miras* is given as a name to Sufism, and the Sufis are called *wāris-i Nabī* (heir of the Prophet).
The *A’lā-yı illiyîn*: The highest level of Paradise. It is the place for perfect believers who journey into the hereafter. The divans of the guarding angels are its name, to which righteous deeds are raised. In the afterlife, it is the degree closest to the countenance of favor.
(References to Hadith collections and scholars follow as in the original text.)
He said, “The most excellent of words is the Book of Allah. The best guidance is the guidance of Muhammad (peace be upon him). The worst of deeds are those innovated after him—for every innovation is a misguidance.” He said, “My entire community will enter Paradise, except for the inattentive.” It was asked, "Who is the inattentive?" He replied, "He who obeys me and opposes me." He said, “Whoever eats lawful food and acts according to my Sunnah, people feel secure with him and trust him; that person will go to Paradise.” They said, “We find few of these people in your community at this time.” He replied, “Indeed, there is only one of them in every generation after me.”
He said, "Surely, this Qur’an is the bounty of Allah. So take from it as much as you have strength. Indeed, this Qur'an is a firm rope and a clear light from the Lord; a source of benefit and healing. It protects those who turn to it, delivers those who follow it. The Qur'an is upon right guidance; there is no crookedness in it that needs correction. The miracles of the Qur'an do not diminish, nor does repeated reading make them old. Read it often so that Allah may grant ten rewards for every letter."
The perfect human (*al-insān al-kāmil*): This means a complete and perfect human being. In Sufism, there are various explanations for this term. For example, the human in whom the essence, attributes, names, and actions of Allah manifest most perfectly; the cause of the existence and continuation of the universe’s existence; the light of Muhammad (peace be upon him); the truth of the Muhammadian reality, the true guide. For more information, see (Uludağ, *Tasavvuf Terimleri Sözlüğü*, p. 250).
Zimmis: Those who are under the protection and patronage of an Islamic state but are not Muslims.
Jizya: A tax collected from non-Muslim subjects (*ahl al-kitāb*).
He said, “Whoever eats lawful food and acts according to my Sunnah, people feel secure with him and trust him; that person will go to Paradise.” They said, “We find few of these people in your community at this time.” He replied, “Indeed, there is only one of them in every generation after me.”
And he said, "Surely, this Qur’an is the bounty of Allah. So take from it as much as you have strength."
He has stated: “Indeed, Satan has despaired of the worship and devotion being directed towards him in this land. However, he is content with the minor errors and shortcomings you overlook, apart from that worship. So avoid acting upon what pleases him. For I have left you with something by which, if you hold fast to it, you will never go astray nor deviate from the right path. That which I have left for you is Allah’s Book and the Sunnah of my Messenger.” And he has stated: “Whoever reads and memorizes the Noble Qur'an, knowing its lawful and unlawful aspects and acting accordingly, Allah Most High will enter him into Paradise with the Noble Qur'an. He will intercede for ten people from his household who deserve Hell.”
Muslim, "Faza’il" 140; Tabarani, *Mu‘jam al-Kabir*, IV/280, H. no: 4424.
Tirmidhi, “Ilm” 16.
Tirmidhi, “Iman” 18; Muttaqi al-Hindi, *Kanzu’l-Ummaal*, I/182, H. no: 928.
Tabarani, *Mu‘jam al-Awsat*, VI/197, H. no: 5414; Muttaqi al-Hindi, *Kanzu’l-Ummaal*, I/184, H. no: 932.
Tirmidhi, “Sifatü’l-Qiyamat” 60; Muttaqi al-Hindi, *Kanzu’l-Ummaal*, 15, H. no: 43365.
Tirmidhi, “Iman” 13; Tabarani; *Mu‘jam al-Awsat*, V/478, H. no: 4912; Qudai, *Musnadush-Shihab*, II/139, H. no: 1055.
*Garib*: (Meaning in Arabic): 1-Homeless, destitute. 2-A stranger, one who is abroad from their homeland. 3-Strange, astonishing, utterly different. 4-Touching.
Bukhari, “Nikah,” 1.
Abu Ya’la, *Musnad*, IV/104, H. no: 2135; Haysemi, *Majma‘u’z-Zawa’id*, I/422, H. no: 809, 810, 811.
Bezzar, *Musnad*, VI/338, H. no: 2346; Ibn Hibban, *Sahih*, I/107, H. no: 11; Tabarani, *Mu‘jam al-Kabir*, II/284, H. no: 2186; Bayhaqi, *Shu’abu’l Iman*, III/399, H. no: 3878.
30-And I have knowledge of the prophets concerning inviolability (isma), purity of insight (*fitnat al-nazafa*), trustworthiness (*amanat*), truthfulness (*siddiq*), and conveying Allah’s ordinances.
*Isma*: The inviolability of the prophets from committing sin.
*Araz*: Qualities and characteristics that do not originate within themselves but arise from another substance, such as colors, tastes, and smells.
*Amanat*: The trustworthiness of the prophets.
*Fitnat al-nazafa*: A pure intellect, understanding, and insight.
Bukhari, “Sulh” 5; Muslim, “Aqdiya” 17; Abu Dawud, “Sunna” 6.
Bukhari, “Iman” 8, Muslim, “Iman” 69-70; Ibn Maja, “Muqaddima” 9.
(Meaning) the religion.
The word *Haqqa* is written in the manuscript as "only."
The way to attain the spiritual knowledge inherited from the Messenger of Allah may also be achieved through devotion to and love for the venerable masters who are hearts of the Sufi path, and by benefiting from their blessed gazes [176/a] according to the command “These are those whom Allah has guided. Follow their guidance” (En’am, 6:90), and by being counted among those who love them, as expressed in the hadith "A person follows what he loves" [Hadith]. It is necessary to make affection and compassion a refuge for hearts and to safeguard sincere insights within the depths of the soul and heart like treasures of a ruler.
30-And I have knowledge of the prophets concerning inviolability (isma), purity of insight (*fitnat al-nazafa*), trustworthiness (*amanat*), truthfulness (*siddiq*), and conveying Allah’s ordinances.
He has stated: “Whoever clings to my Sunnah and acts according to it in a time when my community is corrupt, he will attain the reward of one hundred martyrs.” And he has stated: "Indeed, Islam came to this world as something strange, and it will depart as something strange. Glad tidings to those who correct what people have corrupted of my Sunnah." And he has stated: “You know best about your worldly affairs. Do not ask me about them. But whenever I command you with something from religious matters, take it and accept it.”
He has stated: "Whoever turns away from my Sunnah, he is not among me." And he has stated: "Every action has a desire and an ambition. Every desire has weariness due to its cessation (fetret). Whoever’s weariness aligns with my Sunnah, he has found the right path. Whoever’s weariness deviates from my Sunnah, he will perish.” And he has stated: “One is not a believer until one loves his family members, his children and all people more than he loves himself." And he has stated: "Any action that is innovated in our legal rulings is rejected.”
31-All the prophets are free from betrayal (*ghadr*), wrongdoing (*zenb*), lack of understanding, falsehood, concealment, and treachery. These bad traits have no connection with Allah’s messengers. The Noble Messenger (peace and blessings be upon him) has stated in some hadiths: “O my community and my companions! Do you not bear witness that there is no one worthy of worship except Allah, and that I am His messenger?” They said, "We bear witness, O Messenger of Allah." Upon this, he stated: “Indeed, the Qur'an has an end in Allah’s (power) hand and an end in your hands. So hold fast to it. Verily, you will not go astray nor perish after living according to the Qur'an.” And he has stated: "This Qur'an is a intercessor accepted on the Day of Resurrection. It is a powerful advocate for complaints that are considered." Those who cling to it and live in accordance with its contents will be taken to Paradise. Those who deviate from living in accordance with it will be rejected.
Those who translate it will be sent to the Fire of Hell. And he has said: “Whoever recites the Quran and acts upon its precepts, on the Day of Resurrection, a crown will be placed upon his head and his parents, whose light will appear more radiant than the light of the sun in the houses of the world. What then is the degree of one who lives according to this Quran?”
52 – (Indeed) there is no prime matter; it is a notion within the minds of philosophers, a fragment of substance. According to Sufis, it is devoid of the characteristic of being divisible. And he has said: “Let not one of you say when he hears an order or prohibition from me, while reclining comfortably, ‘I do not know this; we only follow what we find in Allah’s Book.’ ” And he has said: "Let not one of you, reclining comfortably, assume that Allah the Exalted has prohibited nothing except what He has forbidden in this Quran. Indeed, I have given much counsel, issued commands, and warned against many things equal to the measure of the Quran – perhaps even more. Surely, Allah the Exalted has not permitted the people of the Book who are under our protection (dhimmi) to enter their homes without permission, beat their women, or consume their fruits. As long as they pay their jizya, they live and depart in safety.”
[177/a] And he has said: “Satan has despaired of being worshipped and prostrated over in this land of yours. But he is content with your minor errors, those which you do not consider significant, other than the worship of him. So avoid that which pleases him. For I have left you something upon which if you hold fast, you will never go astray nor be led from the straight path. (That which I speak of) is Allah’s Book and the Prophet's Sunnah.” And he has said: “Whoever reads and memorizes the Noble Quran, knows its halal and haram, and acts accordingly, Allah the Exalted will place him in Paradise with the Noble Quran. He will intercede for ten people from his household who are deserving of Hell.”
It was said to Anas (r.a.): "O Messenger, if you have the strength, greet the morning and evening without malice or hatred in your heart. Strive to act accordingly. For that is my Sunnah. Whoever loves my Sunnah loves me. Whoever loves me will be with me in Paradise.” And Omar ibn al-Khattab (r.a.) came to the Most Noble Prophet (s.a.w.) and said: “We have heard some of the sacred words of the Jews and liked them. We want to write them down. Will you permit us?” He replied, "Will you fall into confusion and quarrel with each other as the Jews and Christians do? Surely I have brought you this pure religion (the purified Sharia) to such perfection that if Moses were alive, he would have nothing to do but follow me.” And Ibn Omar (r.a.) came upon a tree between Mecca and Medina where he used to take a midday nap (kaylule). And he said: “The Messenger of Allah also did so.”
However, they are sometimes honored with the address "We have indeed elevated them above many of Our creations" (Isra, 17/70) because they are the place of manifestation of contradictory divine attributes and mirrors of opposing qualities; at other times, they are blamed and criticized as in the reply given by the angels to Allah regarding “Would you set a man as your heir on earth?” (Bakara, 2/30). At times, due to the love of the Divine Court of Unity (Ehadiah), they ascend to the station of seeing nothing but Allah (cem’ul-jem’) – the highest degree of "the highest heavens" – through wings of divine inspiration; at other times, some of them fall into the lowest regions of base desires ("asfal as-safilin") and are subject to Allah's wrath, as mentioned in the verse “They are like cattle, even worse” (A’raf, 7/179). The first group is given glad tidings with the verse "Indeed, the righteous will be among the gardens of delight" (Infitaar, 82/13), while the other group is warned with the verse “Indeed, the wrongdoers will be in the blaze of Hell” (Infitaar, 82/14).