Question 1

If we can prove the existence of Allah, why do we still believe?

Accepted Answer

Dear brothers and sisters, this is a very profound and equally precious question. May Allah bless your mind and your search for truth. According to the Islamic faith, the existence of Allah is already established through reason, the perfect order in the universe, and our innate disposition (fitrah)—which is a kind of "proof." However, "knowing" and "believing" (having faith/iman) are not the same thing. Proof is the mind's acceptance of a reality. Faith, on the other hand, is the heart's submission to that reality, its surrender, and the willpower to live accordingly. Let us remember the situation of Prophet Ibrahim (peace be upon him) in the Holy Quran. Intellectually, he knew how Allah gives life to the dead, yet when asked regarding his request, he replied that it was so that his heart might be fully at peace (Al-Baqarah, 260). Thus, knowledge and proof address the mind, whereas faith relies on the heart, will, and obedience. We continue to believe in and worship our Lord, whose existence we know, out of our love, respect, and submission to Him. May Allah make your faith and peace steadfast.

Question 2

Are there any gods other than Allah?

Accepted Answer

My dear brother/sister, As-salamu alaykum. This question concerns the most fundamental truth that occupies the human heart and mind. The answer is clear and definitive: No, there is no god but Allah. In the realm of existence, there is only one God who is the Creator, the Provider, worthy of worship, and omnipotent, and that is Allah the Almighty. In the Holy Quran, Surah Al-Hashr, verse 23, it is stated: 'He is Allah, other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him.' Furthermore, the most concise expression of Tawhid is found in Surah Al-Ikhlas: 'Say, He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.' The Imams of the Hanafi school and Islamic scholars have explained this truth through the meaning of the Kalima al-Tawhid, 'La ilaha illallah' (There is no god but Allah). Accordingly, He alone is the Creator, the Sustainer, the Legislator, and the One worthy of worship. He has no partner, likeness, or equal. May your heart be at peace with this truth. May Allah increase your faith.

Question 3

Can faith enable an ordinary person to kill others easily?

Accepted Answer

Assalamu alaikum wa rahmatullah, My dear brother/sister, the question you ask is a very important matter that deeply wounds the human conscience. True faith, that is, the Islamic faith, never consents to an ordinary person killing an innocent person; on the contrary, it considers life sacred and commands its protection. In the Holy Quran, Surah Al-Ma'idah, verse 32, it is stated: 'Whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely.' Our beloved Prophet Muhammad (peace be upon him) also emphasized the contradiction between faith and murder in a hadith: 'A believer continues to be within the scope of his religion (in salvation) as long as he does not shed blood unjustly.' (Bukhari, Diyat, 1). If a person can kill innocents under the guise of faith, this does not stem from the truth of Islam, but from ignorance, misinterpretation of religion, or political and personal interests. The protection of life is one of the five most fundamental objectives in Islam. In all legitimate schools of thought, including the Hanafi school, killing a person unjustly is the greatest of major sins. True faith commands mercy, justice, and the preservation of life. Those who oppress are those who use religion as a tool for their own ambitions. May Allah the Almighty not separate us from the truth and reality.

Question 4

It is said that intelligent people are more likely to be atheists; what is the reason for this?

Accepted Answer

My dear child, Intelligence is one of the greatest blessings bestowed upon humanity by Allah the Almighty. However, intelligence alone is not sufficient for guidance; it must be supported by wisdom and the heart. There are several reasons and wisdoms behind intelligent people occasionally falling into doubt or drifting away from faith: 1. Excessive Rationalism and Arrogance: Some intelligent individuals mistake their intellect for absolute truth and try to pass everything through the filter of pure reason. Trying to comprehend the realm of the unseen—that is, divine truths that are invisible to the eye—solely through the five senses and material logic can lead a person into a dead end. In the Qur'an, Allah the Almighty states: "I will turn away from My verses those who behave arrogantly upon the earth without right." (Surah Al-A'raf, 146). True intellect is knowing one's helplessness and submitting to the Creator. 2. Questioning and Trial: An intelligent person asks more questions. Questioning is not an evil; however, if this search is not conducted with a sincere heart free from arrogance, it can lead to whispering doubts (waswasah) and opening the door to denial. 3. Environmental and Social Factors: In the modern world, some intelligent individuals raised in academic circles or materialistic cultures can become detached from spiritual values under the influence of their environment. One day, the atheists of the era came to the great Imam of the Hanafi school, Imam al-Azam Abu Hanifa, and claimed that the universe had no creator. Without establishing any complex scientific or logical equations, the revered Imam said to them: "Have you ever seen a ship on the Tigris river moving by itself, without anyone's knowledge, loading and carrying cargo?" Naturally, they said, "No." The Imam replied: "If a small ship cannot exist without a captain, how can this magnificent universe and humanity be without order and without a Creator?" thus showing the sound path of reason. In conclusion, true intelligence is realizing that this universe and humanity have a purpose and bowing down to one's Creator. Intelligence is not the cause of guidance, but merely a tool to understand the Truth. May Allah keep all of us steadfast upon a sound mind and heart.

Question 5

I want to believe in Allah, but I can't?

Accepted Answer

And peace be upon him and the mercy of Allah, dear child. First of all, I ask that you know this: that the desire and yearning to believe in yourself is in itself very precious. Saying 'I want to believe' is the best proof that your heart is open to guidance and that your soul wishes to return to its origin. 🤍

Question 6

How can I achieve sincerity, and how can I abandon all my hidden intentions and thoughts?

Accepted Answer

My dear brother, sincerity (ikhlas) and the purification of the heart are the most fundamental keys to a believer's happiness in this world and the hereafter. I congratulate you on this noble endeavor. In the jurisprudential approach of the Hanafi school, the validity of deeds is essential, while in the Sufi and moral tradition, the purity of the heart—that is, ikhlas—is the foundation. To achieve sincerity and overcome hidden intentions (heart diseases such as hidden ostentation, pride, and arrogance), you should follow these steps: 1. Renew your intention at the beginning of every task. Our beloved Prophet (peace be upon him) said in a hadith: 'Deeds are only by intentions, and every person shall have what they intended.' (Bukhari, Bad' al-Wahy, 1). Before every good deed, dedicate your intention solely to Allah by saying, 'O Lord, I am doing this only for Your pleasure.' 2. Never forget that you are in the presence of Allah at every moment. Live with the consciousness of Ihsan. Prophet Muhammad (peace be upon him) defined Ihsan as: 'To worship Allah as if you see Him, for if you do not see Him, He certainly sees you.' (Muslim, Iman, 1). This consciousness melts away hidden intentions and evil thoughts in the heart. 3. Do not dwell on hidden intentions; struggle against them. Evil thoughts, whispers (waswasa), or the search for hidden benefits (hidden riya) may occur in human nature. What matters is not that these thoughts come to the heart, but that you do not consent to them and immediately seek refuge in Allah. Regarding whispers, the Prophet (peace be upon him) said, 'That is clear faith,' indicating that this discomfort in your heart is actually a sign of your faith (Muslim, Iman, 209). Do not pay attention to the whispers and continue your worship. 4. Equalize praise and blame. The praise and blame of people should have the same value in your heart. If you do something so that people will praise you, sincerity is damaged. Free your heart from the evaluation of people and live focusing only on the gaze of the Creator. 5. Hold fast to prayer and seeking forgiveness (istighfar). In the Holy Quran, Allah the Almighty says: 'And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth.' (Surah Al-Bayyinah, 5). Constantly pray to Allah and seek His forgiveness to correct the crookedness in your heart. Remember that ikhlas is not something achieved in an instant, but a blessed effort maintained throughout life. May Allah make your intention pure and facilitate your affairs.

Question 7

How is Salah (prayer) performed?

Accepted Answer

Assalamu alaikum wa rahmatullah. My dear brother, Salah is the pillar of religion and the ascension (mi'raj) of the believer. According to the Hanafi school, the performance of Salah is explained in detail in our jurisprudence sources within the framework of the 'conditions of Salah' and the 'pillars of Salah'. Here is the performance of Salah in light of the primary Hanafi sources: Preparation for Salah (Conditions) After the external conditions (purification from ritual impurity, purification from filth, covering the private parts, facing the Qibla, time, intention, and the opening takbir) are fulfilled, the prayer begins. Performance of Salah 1. Opening Takbir: After making the intention, the hands are raised to the level of the ears, and the takbir is pronounced by saying 'Allahu Akbar'. In the Hanafi school, men raise their hands to the level of the ears, while women raise them to the level of the shoulders. The hands are then clasped below the navel. 2. Qiyam and Qira'at: While standing, 'Subhanaka' is recited first, followed by 'Euzu Besmele', then Surah Al-Fatiha and a portion of the Quran (zamm-ı surah). (al-Hidayah, I/50) 3. Ruku: One goes into ruku (bowing) while saying the takbir. There, 'Subhana Rabbiyal Azim' is recited at least three times. Keeping the back straight during ruku is sunnah. 4. Qiyam and Sujud: While rising from ruku, one says 'Sami Allahu liman hamidah', and upon standing straight, 'Rabbana lakal hamd'. Then, one goes into prostration (sujud) saying 'Allahu Akbar'. In sujud, 'Subhana Rabbiyal A'la' is recited three times. A short sitting is performed between the two prostrations. 5. Sitting (Qa'dah): One sits at the end of the second rak'ah in two-rak'ah prayers, and in the second and final rak'ahs in four-rak'ah prayers. In the first sitting, 'At-Tahiyyat' is recited. In the final sitting, 'At-Tahiyyat', 'Salli-Barik', and 'Rabbana' prayers are recited. 6. Taslim: One exits the prayer by saying 'Assalamu alaikum wa rahmatullah', first to the right and then to the left. (Radd al-Muhtar, I/450) Brief Note on Juridical Differences While the pillars and conditions of Salah are as described in the Hanafi school, there are some differences in other schools. For example, in the Shafi'i school, reciting Al-Fatiha is a pillar (rukn) and must be recited even by those following the Imam; however, in the Hanafi school, the follower (muqtadi) does not recite but only listens. (al-Mabsut, I/160). Furthermore, matters such as where to place the hands (below the navel vs. on the chest) are procedural differences arising from the interpretation of different narrations of the Sunnah. Important Note: It is sunnah to say 'Allahu Akbar' during every movement (intiqalat) of the prayer. Performing the prayer with khushu (humility) and ensuring the full rights of the movements (ta'dil al-arkan) is wajib (obligatory). May Allah accept your prayers.

Question 8

How is prayer (Salah) performed?

Accepted Answer

My dear brother, may Allah accept the prayers you have performed and will perform. According to the Shafi'i school, the performance of prayer is structured within the framework of essential pillars (arkan) and sunnahs as follows: Conditions for the validity of prayer: Being in a state of wudu, covering the awrah, facing the Qibla, making intention (niyyah), and the entry of the prayer time. 1. Intention and Opening Takbir: Facing the Qibla, one makes the intention for prayer and raises the hands to the level of the ears, saying 'Allahu Akbar.' In the Shafi'i school, the intention must be present in the heart during the takbir. 2. Qiyam and Recitation: The hands are placed on the chest, with the right hand over the left. One recites the opening supplication (Wajjahtu), then seeks refuge in Allah and recites the Fatiha. In the Shafi'i school, reciting the Fatiha is a pillar; if omitted, the prayer is invalid. Then, a surah or verses are recited. 3. Ruku: One goes into ruku saying 'Allahu Akbar.' Placing hands on the knees and keeping the back straight is sunnah. One says 'Subhana Rabbiyal-Azim' at least three times. 4. Qiyam and I'tidal: While rising from ruku, one says 'Sami'allahu liman hamidah,' and upon standing straight, 'Rabbana lakal-hamd.' Standing fully upright (i'tidal) is a pillar. 5. Sujud: One goes into prostration saying 'Allahu Akbar.' The forehead, nose, two hands, two knees, and toes must touch the ground. One says 'Subhana Rabbiyal-A'la' three times. A brief sitting (jalsah) is performed between the two prostrations. 6. Sitting (Tashahhud): One sits after every two rak'ahs (first sitting) and at the end of the prayer (final sitting). In the first sitting, only the Tashahhud is recited. In the final sitting, the Tashahhud and the Salawat (Salli-Barik) are recited. 7. Taslim: One gives the greeting by saying 'Assalamu alaykum wa rahmatullah,' first to the right and then to the left. Legal Differences and Sources: As stated in the primary Shafi'i sources, Imam Shafi'i's 'al-Umm' and Nawawi's 'al-Majmu', reciting the Fatiha is mandatory (fard) in the Shafi'i school. In the Hanafi school, reciting a surah alongside the Fatiha (zamm-ı surah) is wajib. Furthermore, in the Shafi'i school, it is essential to recite the Basmala before the Fatiha and count it as a verse. Regarding the pillars and order of prayer, Imam Shafi'i based his rulings on the Prophet's (pbuh) hadith: 'Pray as you have seen me praying' (Bukhari, Adhan, 18). Prayer is the moment when the servant is closest to their Lord. It is essential to perform this worship with humility (khushu) and adherence to its pillars. May Allah grant us steadfastness in our worship.

Question 9

Do the threats of Hell in the Quran not destroy human freedom?

Accepted Answer

My dear brother/sister, the question you have asked is very important in order to understand the purpose of man's creation and his responsibility. According to the Maturidi understanding, which is the creedal basis of the Hanafi school, human free will (irade-i cüz'iyye) is the fundamental condition of responsibility. The threats of Hell in the Quran do not destroy human freedom; on the contrary, they confirm the existence of freedom and how great a responsibility this freedom is. We can explain this situation in three brief points: 1. Freedom Requires Responsibility: The fact that a being is free requires enduring the consequences of the choices they make. If man were not free, promising him punishment or reward would be injustice. The threat of Hell is proof that man possesses the ability to make choices. 2. Warnings are Guidance: The warnings in the Quran are like a sign placed at the edge of a cliff saying, 'Attention! There is a cliff.' This sign does not take away your freedom to walk; it only helps you use your freedom correctly and safely by notifying you of the danger at the end of the path you choose. 3. Continuity of Possibility: If these threats destroyed freedom, no one on earth could commit sins or disbelieve. The fact that man is still able to commit sins or choose not to believe is the clearest proof that his freedom remains intact. Our Lord states: 'And say, "The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve."' (Surah Al-Kahf, 18:29) Furthermore, the principle stated in Surah Al-Baqarah, verse 256, 'There is no compulsion in religion,' is the greatest sign of the value Islam places on human will. Consequently, freedom in Islam is not recklessness; it is the ability to make choices by knowing the consequences and taking responsibility.

Question 10

In schools of creed (theological schools), will judgment be given according to a person's school?

Accepted Answer

Dear brother/sister, according to the Islamic faith, the ultimate authority of judgment belongs only to Allah. The schools of creed (Maturidiyyah and Ash'ariyyah) are guides that systematically explain the truths in the Quran and Sunnah and lead the believer to the correct creed (aqidah). A believer belonging to the Hanafi school generally follows the path systematized by Imam Maturidi in creed. However, in the hereafter, judgment will be given not based on a person merely carrying the name of a school, but according to their sincerity before Allah, the correctness of their belief in Tawhid (oneness of God), and whether they lived in accordance with this belief. The basic criteria regarding the subject are as follows: 1. Taqwa and Sincerity: In the Holy Quran, it is stated: "Indeed, the most noble of you in the sight of Allah is the most righteous of you" (Al-Hujurat, 13). Judgment is based on the taqwa in the heart, not the school label. 2. Adherence to the Sunnah: Our Prophet (pbuh) stated that those who will attain salvation are "those who follow the path that I and my companions are on" (Tirmidhi, Iman, 18). The Ahl al-Sunnah schools aim to protect this path. 3. Intention: According to the hadith "Actions are according to intentions" (Bukhari, Bad'u'l-Wahy, 1), a person's aim in following a school should be to find Allah's pleasure and the correct belief. In summary; a school is not an end but a means to reach the truth and correct faith. In the Divine Presence, judgment will be given according to the purity, correctness, and submission of the faith that the person reached through this means.

Question 11

Do beings have records other than the Divine Knowledge (Ilm-i Ilahi) and the Preserved Tablet (Lawh al-Mahfuz)?

Accepted Answer

My dear brother, thank you for your question. May Allah Almighty increase your knowledge and understanding. The pre-determination, destiny, and the master source where everything that will happen is written before the creation of beings is the eternal knowledge of Allah Almighty (Ilm-i Ilahi) and the Lawh al-Mahfuz, which is a tablet of this knowledge. According to the Ahl al-Sunnah creed, everything that has happened and will happen in the universe is written completely in the Lawh al-Mahfuz. However, in the light of the Holy Quran and Sunnah, we see that there are some other recording media besides the Lawh al-Mahfuz. We can briefly list them as follows: 1. Records Kept by Angels (Kiraman Katibin): Every kind of good and evil deed performed by humans is recorded in registers (books of deeds) by the guardian angels assigned to them. The Holy Quran states: 'And indeed, [appointed] over you are keepers, noble and recording; they know whatever you do.' (Surah al-Infitar, 10-12). 2. A Person's Own Book of Deeds: On the Day of Judgment, everyone will be given their book of deeds in which what they did in the world is written. 'Read your book! Sufficient is yourself against you this Day as accountant.' (Surah al-Isra, 14). 3. Testimony of the Earth and Limbs: The earth records all the good and evil deeds committed upon it and will report them on the Day of Judgment. As stated in Surah al-Zalzalah, the earth will tell its news. Similarly, on the Day of Judgment, a person's hands, feet, and other limbs will testify to their actions, thus presenting a record. According to the Hanafi school and the Ahl al-Sunnah belief, while the Ilm-i Ilahi and Lawh al-Mahfuz are universal (master and comprehensive) records, the writings of the angels and the books of deeds are partial (specific and detailed) records. The essential and primary fact is that everything is written in the presence of Allah and in the Lawh al-Mahfuz. Remain with peace and prayer.

Question 12

What is the difference between faith in Allah and faith in idols?

Accepted Answer

Dear brother/sister, peace be upon you. The fundamental difference between faith in Allah and faith in idols is the destination of worship and orientation; that is, the vast chasm between the Creator and the created. Faith in Allah is attaching oneself to the single Creator who brought everything into existence from nothing, who has no partner or likeness, and whom we worship with our free will. He is the All-Hearing, the All-Seeing, and His knowledge encompasses all things. A person who believes in Him attaches their heart solely to Him, seeks help from Him, and submits to Him. It is stated in Surah Al-Ikhlas of the Noble Quran: "Say, 'He is Allah, [who is] One. Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'" Faith in idols, on the other hand, is attributing divinity to helpless objects made by human hands from stone, wood, or metal, which possess no power or might, and can neither bring benefit nor cause harm. Idols are lifeless and mindless entities. The helplessness of idols is described in the Noble Quran through the tongue of Prophet Abraham: "Do you worship that which you [yourselves] carve? While Allah created you and that which you do!" (Surah As-Saffat, 95-96). As emphasized in the jurisprudential and creedal foundations of the Hanafi madhab; divinity in the true sense belongs solely to Allah, the Lord of the worlds. Attributing divinity to anyone other than Him or worshipping others (shirk) is the greatest injustice that misleads human intellect and natural disposition (fitrah). May Allah the Almighty keep us steadfast upon the truth and fill our hearts solely with the knowledge and recognition of Him.

Question 13

Is a person who loves their mother, father, and children more than Allah and the Prophet considered to have true faith?

Accepted Answer

Dear brother/sister, as-salamu alaykum. The short answer to your question is this: For a Muslim to love Allah, His Messenger, and Islam more than their mother, father, children, and all people is a condition for the perfection (kamal) of faith. Regarding this, our Beloved Prophet Muhammad (pbuh) stated: "None of you truly believes (has complete faith) until he loves me more than his father, his children, and all mankind." (Bukhari, Iman, 8; Muslim, Iman, 69-70). As the scholars of the Hanafi school of thought have explained, the phrase "is he considered to have faith?" here does not mean the total loss of the existence of faith, but rather reaching the essence and perfection of faith. That is, a person loves their mother and father; this is an innate feeling. However, keeping the love of Allah and His Messenger above everything else, and placing divine commands before any worldly affection, is the sign of true faith. Allah the Almighty states in the Holy Quran: "Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight are dearer to you than Allah and His Messenger, and striving in His way, then wait until Allah brings about His decision. Allah does not guide the defiantly disobedient people." (Surah At-Tawbah, 24). May the Almighty Mevla fill our hearts with His love and the love of His Messenger. If you have any other questions, I will be happy to help.

Question 14

What is the difference between the pillar of belief in the Hereafter and the other pillars of faith?

Accepted Answer

Dear brothers and sisters, peace be upon you and the mercy of Allah. Each of the articles of faith is a whole, and all of them possess great importance. However, the most prominent aspect that distinguishes the pillar of belief in the Hereafter from other articles of faith is that it gives meaning to human worldly life and directly sustains the consciousness of moral responsibility (taqwa). According to the methodology of the Hanafi school and the creed of Ahl al-Sunnah wal-Jama'ah, while other articles of faith (belief in Allah, His angels, His books, His prophets, and divine decree and destiny) generally require an unseen affirmation and belief, belief in the Hereafter points to a final authority of justice where human actions will be held accountable as a result of this belief. In the Holy Quran, Almighty Allah has frequently mentioned believers side by side as "those who believe in Allah and the Last Day." This shows that the belief in the Hereafter is the practical reflection and fruit of the other articles of faith in daily life. For example, in Surah Al-Baqarah, verse 4, while listing the attributes of the righteous, it is stated: "And they are certain of the Hereafter." The belief in the Hereafter gives man the awareness that he is not left without purpose in this world. It establishes a spiritual balance by giving the glad tidings that the rights of the oppressed will not be lost and that good deeds will not go unrewarded. While the other pillars form the foundations of faith, belief in the Hereafter completes the moral and practical sense of responsibility upon which that building rises. May our Lord grant all of us the ability to prepare for the Hereafter with the consciousness it deserves. Remain in safety of heart.

Question 15

Could you briefly explain the fundamentals of faith?

Accepted Answer

Dear brother/sister, peace be upon you. The foundation of Islamic belief rests on six principles, which the heart affirms and the tongue declares. These are called the "Pillars of Faith." These principles, which form the essence of creed (aqeedah) in the Hanafi school as well, are mentioned in the famous "Hadith of Jibreel," where the Angel Gabriel asked our Prophet (PBUH) as follows: 1. Belief in Allah: To believe in the existence and oneness of Allah, that there is no deity other than Him, and that He is the Creator of everything and the only one worthy of worship. 2. Belief in His Angels: To accept the existence of angels whom Allah created from light, who do not possess independent will, and who only carry out His commands. 3. Belief in His Books: To believe that the divine books sent by Allah through His prophets to guide humanity are true. (The Holy Quran is the last book, and its rulings remain valid until the Day of Judgment.) 4. Belief in His Prophets: To believe that all prophets, from Adam to Muhammad (PBUH), were true messengers chosen by Allah. 5. Belief in the Day of Judgment: To believe that worldly life has an end, that the Day of Judgment will come, that people will be resurrected to give account, and that Paradise and Hell exist. 6. Belief in Divine Decree (Qadar), that both good and evil come from Allah: To believe that everything in the universe—good and evil—occurs by Allah's decree, knowledge, and will. Our Exalted Lord states in the Holy Quran: "O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray." (Surah An-Nisa, 136) May Allah the Almighty make your faith and submission everlasting. If you have any other questions, I will gladly help.

Question 16

Recommend a prayer for seeking forgiveness (Istighfar).

Accepted Answer

Dear brother, may the peace, mercy, and blessings of Allah be upon you. Istighfar is the most beautiful sign of a believer's return to their Lord. In our Hanafi school and the general Islamic tradition, there are many beautiful examples of Istighfar derived from both the Quran and the Sunnah. The most virtuous prayer for Istighfar is the one the Prophet (pbuh) described as the 'Sayyid al-Istighfar' (The Master of Seeking Forgiveness): 'Allahumma anta Rabbi la ilaha illa anta, khalaqtani wa ana 'abduka wa ana 'ala 'ahdika wa wa'dika mastata'tu. A'udhu bika min sharri ma sana'tu, abu'u laka bi-ni'matika 'alayya wa abu'u bi-dhanbi faghfirli fa innahu la yaghfiru-dh-dhunuba illa anta.' Meaning: 'O Allah! You are my Lord. There is no god but You. You created me, and I am Your servant, and I am upon Your covenant and promise as much as I am able. I seek refuge in You from the evil of what I have done. I acknowledge Your favor upon me, and I acknowledge my sin, so forgive me, for there is none who forgives sins except You.' (Bukhari, Da'awat, 2; Tirmidhi, Da'awat, 15) In our Hanafi jurisprudence sources, particularly Ibn Abidin's 'Radd al-Muhtar', it is emphasized that Istighfar expresses the servant's submission to Allah, and the conditions of repentance (shurut al-tawbah)—regret, abandonment of the sin, and the resolve not to return to it—are crucial. Similarly, in foundational texts like 'al-Hidayah', it is stressed that Istighfar must be performed not only with the tongue but with heartfelt remorse. Additionally, you may always recite these concise and profound prayers from the Holy Quran: 1. 'Rabbighfir li' (My Lord, forgive me.) 2. 'Rabbana zalamna anfusana wa in lam taghfir lana wa tarhamna lanakunanna min al-khasirin.' (Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.) (Araf, 23) From a jurisprudential perspective, there is no disagreement among the schools regarding the content of Istighfar; all schools agree that it must be performed with heartfelt remorse. In the Shafi'i school, performing Istighfar with these phrases is also considered a great virtue. May Allah accept your repentance and fill your heart with peace.

Question 17

What kind of evidence is contained in the phrase, 'and in the ships that sail the sea with what benefits people, and in what Allah has sent down from the heavens of rain... and His dispersing therein every [kind of] moving creature'?

Accepted Answer

Wa alaykum assalam wa rahmatullah, my dear brother. The phrase you mentioned appears in the 164th verse of Surah Al-Baqarah in the Holy Quran. In this verse, Allah Almighty declares that the immense order and balance in the universe are filled with clear evidence demonstrating His oneness and power. The divine proofs and wisdom in the matters mentioned in this verse are as follows: First, the ships that sail the sea with what benefits people. It is a great divine law that massive piles of iron, which should sink by taking in water, float upon the surface and carry people and cargo to distant lands. Allah Almighty created water in a consistency that ships can navigate and made the winds and laws of physics conducive to this transport. This is a clear proof of man being granted dominion over the sea through the blessing of intellect and the generosity of the Creator. Second, His dispersing therein every kind of moving creature. Countless animal species spread across the four corners of the world evoke admiration with their different forms, colors, sounds, and ways of obtaining sustenance. The creation of each living being in harmony with nature and human service, and the provision of their sustenance in full, is the greatest proof of the existence of a Creator who possesses knowledge, will, and power. As adopted in the methodology of the Hanafi school and the creed of Ahl al-Sunnah, this order in the universe is too perfect to be left to chance. As stated at the end of the verse, all of these contain 'signs for a people who use reason' regarding the existence and oneness of Allah. May the Mawla make us among His servants who comprehend these wisdoms in the universe and are grateful for His blessings. With peace and prayers.

Question 18

What is the role of books in the mechanism of thought and belief?

Accepted Answer

My dear brother, in the Islamic intellectual tradition, and especially in the Hanafi school's approach which synthesizes reason and revelation, books are the cornerstone of the mechanism of thought and belief. We can summarize the role of books in this process in the following three points: 1. Source and Preservation of Knowledge: The first command of Islam begins with the address "Read!" (Al-Alaq, 1). Books are the most reliable memory that transmits the word of Allah and the Sunnah of our Prophet (pbuh) from generation to generation. A healthy belief (iman) is built only with correct knowledge. Books cleanse the mind of superstitions and place belief on a solid foundation. 2. Contemplation and Reasoning: Imam Abu Hanifa, the founder of the Hanafi school, saw reason as a tool for understanding revelation. Books provide man with material for contemplation (deep thinking). The Holy Quran emphasizes that knowledge gained through reading and learning leads man to the truth by stating, "Are those who know equal to those who do not know?" (Az-Zumar, 9). 3. Direction and Freedom from Imitation: Books save a person from blind imitation and lead them to an unshakable belief based on evidence, which we call "tahkiki iman" (verified faith). Our Prophet (pbuh) pointed out that our world of thought must be kept alive through constant reading and learning by saying, "Seeking knowledge is obligatory upon every Muslim" (Ibn Majah, Muqaddimah, 17). In summary, books are the most precious means that discipline the mind, illuminate the heart, and introduce the servant to their Lord correctly. Our world of thought is shaped by books, and our belief is built upon this solid thought. With peace and prayers.

Question 19

Is the statement 'It is obligatory to know the proofs of the truths of faith, and abandoning it is haraam' a Hadith?

Accepted Answer

Dear brother/sister, the expression you asked about, namely the statement 'It is obligatory to know the proofs of the truths of faith, and abandoning it is haraam,' is definitely not a noble Hadith. Some Ahl al-Sunnah Kalam (theology) scholars have emphasized the necessity for a person to move beyond imitation (taqlid) in faith and base it on knowledge and evidence. However, this expression is not a saying belonging to our Prophet (pbuh), but rather an expression reflecting the views or discussions of some Islamic scholars (mutakallimun) from later periods. The fundamental principle in Islam is affirmation in the heart and declaration by the tongue. Almighty Allah states in the Quran: 'The Arabs of the desert say, "We believe." Say, "You have not believed; but rather say, 'We have submitted,' for faith has not yet entered your hearts."' (Al-Hujurat, 49:14) Our beloved Prophet (pbuh), in the famous narration known as the Hadith of Jibril, summarized faith as believing in Allah, His angels, His books, His messengers, the Last Day, and divine decree (qadar), and he did not make knowing complex philosophical proofs a condition of faith. In summary; this saying is not a Hadith. It is obligatory (fard) for every Muslim to affirm the articles of faith in their heart, but knowing philosophical and theological proofs in detail has not been made obligatory (fard or wajib) for everyone. Allah knows best. Peace and prayers.

Question 20

If Allah is transcendent beyond time and space, is the expression 'He established Himself on the Throne' (Arsh) not a contradiction?

Accepted Answer

Dear brother, the question you ask is an important matter that occupies many minds, but its answer is clearly resolved through the guidance of the Quran and Sunnah according to the creed of Ahl al-Sunnah. The stance of the scholars of Ahl al-Sunnah, including the Hanafi school, is as follows: Firstly, as you stated, Allah Almighty is transcendent beyond time and space; He does not enter the boundaries of any place nor is He contained by any location, for He is the Creator of space and time. The expressions in the Quran such as 'He established Himself on the Throne' (e.g., Surah Al-A'raf, 54) are based on the rules of the Arabic language in which the Quran was revealed and the use of metaphor. In the creed of Ahl al-Sunnah, such verses (mutashabihat) are approached in two ways: 1. The Method of Tafwid (Delegation): To entrust the true nature (kayfiyyah) of the expression to Allah. We say, 'We believe this verse has a meaning befitting the majesty of Allah, but it must not be understood through anthropomorphism (tashbih).' For it is clearly stated in Surah Ash-Shura, verse 11: 'There is nothing like unto Him, and He is the Hearing, the Seeing.' 2. The Method of Ta'wil (Interpretation): As adopted by the great Imam of the Hanafi school, Imam Abu Hanifa, and the Maturidi scholars, this involves referring to the metaphorical meanings of the word in the Arabic language. Accordingly, 'istiwa' does not mean settling in a place or sitting; it means that Allah holds the Throne and the entire universe under His command and power without any weakness, and that He governs it. In summary, Allah's 'istiwa' on the Throne is never a physical settling or taking a place. This expression is a metaphor for His divinity, majesty, and absolute sovereignty over the universe. The reason it appears as a contradiction to the mind is that the human mind is accustomed to thinking with the attributes of created beings (time and space). However, the Creator cannot be described with any of the attributes of His creation. May Allah keep our minds and hearts steadfast upon the truth.

Question 21

Does a person who leaves Islam have no right to life?

Accepted Answer

Dear brother/sister, the inviolability of human life is a fundamental principle in Islam. As clearly stated in the Holy Quran in Surah Al-Ma'idah, verse 32: 'Whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely.' The issue of leaving Islam (apostasy) has been addressed in fiqh (jurisprudence) books in the context of a person's religious choice and their relationship with social order. According to Imam Abu Hanifa, the founder of the Hanafi madhab, female apostates are under no circumstances executed; they are imprisoned and invited to return to Islam. Regarding male apostates, this ruling was related to political and military crimes such as rebellion against the social order of that time, high treason, and a state of war (disrupting social peace by stirring up fitnah) rather than individual disbelief. In Hanafi jurisprudence, a male apostate is given time to repent. If he does not repent, in the classical period, since this was considered equivalent to crimes such as high treason and collaboration with the enemy, penal sanctions could be applied by state authority. However, considering contemporary international law, international relations, and the modern state order, many Islamic scholars state that this matter was related to the political and sociological conditions of that era. In summary, it is never permissible in Islam to unjustly end the life of an innocent person. The punishment of a person who leaves Islam is a period-specific and legal application aimed at protecting social security and the political integrity of the Islamic society, rather than restricting individual freedom of belief. Allah knows best.

Question 22

How should the belief in Allah be?

Accepted Answer

Dear brother/sister, belief in Allah means having heartfelt faith in His existence, oneness, attributes, and beautiful names without any doubt, and confirming this with deeds. According to the Ahl al-Sunnah creed, which is also the basis of the Hanafi school, the fundamental principles of belief in Allah are as follows: 1. Tawhid (Oneness): Believing that Allah is One in His essence, attributes, and actions, and that there is no deity other than Him. The Quran states: "Say: He is Allah, [Who is] One. Allah, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent." (Surah Al-Ikhlas, 1-4) 2. Believing in Perfect Attributes: Believing that Allah possesses eternal and pre-existent attributes worthy of His essence—such as life, knowledge, hearing (sam'), sight (basar), will, power, and speech (kalam)—and that He is exalted (free) from all imperfections. 3. Affirmation and Submission: This belief, affirmed by the heart, needs to be reinforced by verbal declaration and the servant's submission to Allah's commands. The Prophet Muhammad (peace be upon him) defined faith in the narration known as the Hadith of Jibril as follows: "Faith is to believe in Allah, His angels, His books, His messengers, the Last Day, and to believe in destiny—that both good and evil are from Allah." (Muslim, Iman, 1) Belief in Allah means living between fear and hope, with the consciousness of worship as if you see Him, and by taking refuge in His mercy. May our Lord make our faith permanent and perfect.

Question 23

Is it wrong to bring evidence for the truths of faith?

Accepted Answer

Dear brother/sister, peace be upon you. Bringing evidence for the truths of faith—that is, explaining religious matters with rational and scriptural proofs—is by no means wrong; on the contrary, it is a method encouraged by the Holy Quran and the Sunnah. Almighty Allah, in the Quran, invites people to reflect upon the evidence in the universe, saying: "Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding." (Surah Ali 'Imran, 190) Our Prophet (peace be upon him) also presented verses and explained the truth through rational arguments in his propagation activities. Imam Azam Abu Hanifa, the founder of the Hanafi school, also effectively used arguments of reason and logic in defending the principles of faith (in the science of Kalam). In summary, providing evidence for the truths of faith is both a correct and necessary method to satisfy hearts, dispel doubts, and defend Islam in a beautiful manner. What is important is to act with a sincere intention and a respectful style while presenting these evidences. May Allah the Exalted increase our knowledge and comprehension.

Question 24

Does Allah get bored because He is single and alone?

Accepted Answer

Dear brother/sister, thank you for your beautiful question. Exalted Allah is completely transcendent (free) from resembling His creation in His attributes and essence. States such as getting bored, tiring, feeling lonely, or grieving are human and created characteristics that involve weakness, deficiency, and change. Allah the Almighty, on the other hand, is free from all kinds of deficiencies and is flawless. There are verses in the Holy Quran stating that He is not in need of anything. In Surah Al-Ikhlas, it is stated: "Say: He is Allah, the One. Allah-us-Samad (The Eternal Refuge, to whom all things turn for help, while He does not need anything). He neither begets nor is born, nor is there to Him any equivalent." (Surah Al-Ikhlas, 1-4) Furthermore, as stated in Ayat al-Kursi: "Neither drowsiness overtakes Him nor sleep." (Surah Al-Baqarah, 255). The spiritual or physical distress experienced by created beings is never befitting His majesty. Before creating the universe and everything within it, He existed by Himself; meaning He had no need for anything or anyone to exist. His creation of the universe was not due to loneliness or boredom, but rather to manifest His infinite knowledge, power, and beautiful names (Asma al-Husna). According to the Maturidi creed, which determines the articles of faith of the Hanafi school, the essence and attributes of Allah the Almighty are eternal; no newly arising emotion or change can ever be attributed to Him. In conclusion, it is entirely unthinkable for Allah the Almighty to get bored. He is the Exalted Creator who is in need of nothing, while everything is in need of Him.

Question 25

What approach should we follow for those who are influenced by anti-Islamic writings?

Accepted Answer

My dear brother/sister, the approach to be followed regarding those whose minds are confused or who fall into doubt due to anti-Islamic writings is the path of wisdom, compassion, and knowledge under the guidance of the Noble Quran. Maintaining the balance of reason and revelation, which also forms the basis of the Hanafi school of thought, you should follow these steps: 1. Approach with Wisdom and Good Counsel: Our Lord states in the Quran: "Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best" (Surah An-Nahl, 16:125). Instead of entering into arguments or judging the person, you should use a gentle language by trying to understand their doubts. Harshness pushes a person further away from the truth. 2. Scholarly Depth and Correct Knowledge: Doubts usually stem from a lack of knowledge or misinterpretations. Recommend to these people the works of qualified scholars who know the fundamental sources of Islam and the background of the issues. The Hanafi-Maturidi tradition views reason as a tool for understanding revelation. Therefore, it is important to provide logical and convincing explanations. 3. Be an Example with Your Character: Islam is conveyed not only through words but also through lifestyle. Our Prophet (PBUH) stated: "Facilitate things and do not make them difficult, give glad tidings and do not cause aversion" (Bukhari, Knowledge, 11). Your good morals, honesty, and mercy are much more effective proofs than the negative writings they read. 4. Patience and Prayer: Guidance is from Allah alone. Instead of expecting the person to be convinced immediately, you should stand by them with patience and sincerely pray for their guidance. For it is only Allah who turns hearts. In summary; displaying an embracing rather than exclusionary, scholarly rather than ignorant, and dignified rather than angry stance is the most correct way. May Allah be your helper.

Question 26

Is it obligatory for a person to investigate their doubts regarding faith?

Accepted Answer

Dear brothers and sisters, experiencing whispers (waswasa) or doubts in faith from time to time is a sign of a living heart and the effort to protect one's belief. Our noble companions also experienced such thoughts at times and applied to the Prophet (pbuh). According to the jurisprudential and theological approach of the Hanafi madhab, it is not obligatory to dwell on such whispers and doubts that come to a person against their will and are cast into the heart. In fact, occupying oneself with them disturbs a person's peace. Our Prophet (pbuh) advised those experiencing this situation as follows: 'Satan comes to one of you and says, "Who created this, who created that?" until he says, "Who created your Lord?" When someone experiences this, let him seek refuge in Allah and put a stop to (this thought).' (Bukhari, Bed'ü'l-Halk 11; Muslim, Iman 212). However, this situation is divided into two categories: 1. Involuntary whispers that come unwillingly: These do not harm faith, and it is not obligatory to investigate them. On the contrary, paying no attention to them is from the perfection of faith. 2. Deep-rooted doubts stemming from a lack of knowledge or desires of denial: If a serious hesitation arises in a person's heart that would shake their faith, it is fard (obligatory) to learn and research enough knowledge to dispel it. Because faith is reinforced with sound knowledge. In summary; one should disregard involuntary whispers and not occupy oneself with them. However, it is essential for a person to resolve doubts that reach a dimension of shaking their faith by consulting people of knowledge within the criteria of Ahl al-Sunnah and by reading. May Allah keep the hearts and minds of all of us upon the straight path.

Question 27

How can the manifestation of miracles by adherents of false religions be explained?

Accepted Answer

Dear brothers and sisters, according to Islamic creed, Allah the Almighty has bestowed miracles upon His prophets to prove their truthfulness. Some extraordinary occurrences witnessed at the hands of disbelievers, magicians, or followers of false religions are not miracles, but rather phenomena known by different names. According to the Maturidi creed of the Hanafi school, these situations are explained as follows: 1. Istidraj (Gradual drawing to destruction): Extraordinary occurrences manifested at the hands of defiant, sinful, or denying individuals, whereby Allah gradually draws them closer to punishment (increasing them in their disbelief and transgression). This indicates not that they are upon the truth, but rather that they are deepening in their deviation. In the Noble Quran, Surah Al-A'raf, verse 182, it is stated: "And those who deny Our verses - We will gradually lead them [to destruction] from where they do not know." 2. Magic and Illusion: Deceptions that mislead human senses, performed through sleight of hand or with the help of jinn and devils. Just like the incident between Moses and the magicians of Pharaoh, where their ropes and staffs appeared as snakes—such occurrences are not physical miracles, but rather magic and illusion. 3. The Condition of Magicians and Impostors: The Prophet (PBUH) foretold that individuals who cause trials, such as the Antichrist (Dajjal), would also display certain extraordinary acts, but he stated that these would not mislead those who believe. In summary; the miracles shown by prophets invite to faith and possess a challenging nature. The extraordinary feats shown by adherents of falsehood are of the nature of istidraj or magic, and aim to attach hearts not to the truth, but to falsehood. What devolves upon a Muslim is to take conformity to the Quran and Sunnah, rather than extraordinary states, as the criterion. Allah knows best.

Question 28

If a child born into a Muslim family says 'I am not a Muslim' at the moment their religious accountability (mukallafiyyah) begins, do they receive the penalty for apostasy, or is the person's state at the onset of accountability taken as the basis?

Accepted Answer

My dear child, the issue you have asked about is addressed in Islamic jurisprudence (fiqh) under the topics of 'the beginning of religious obligations' and 'apostasy' (irtidad). According to the Hanafi school of jurisprudence, a child's religious accountability begins with puberty (bulugh). However, for a person to be considered an 'apostate' (murtad), it is a prerequisite that they have first accepted Islam of their own free will and consciousness and adopted faith as a personal belief. A child born into a Muslim family is considered a Muslim by birth and by legal status according to the fitra (innate nature). If a young person reaching puberty explicitly rejects Islam for the first time during this period, the approach of Hanafi scholars is as follows: If the person has not knowingly, understandingly, and freely affirmed the Islamic faith from the moment they reached puberty, they are not considered to have believed in the 'true sense' merely by status derived from their family. Therefore, a young person who rejects Islam at that initial moment of accountability (at the moment of puberty or the first period of consciousness thereafter) does not receive the ruling of an 'apostate' in the full sense of fiqh terminology and is not punished with the penalty for apostasy in worldly law. This is because apostasy is the abandonment of an existing and consciously adopted faith by one's own will. The denial of a young person who has not yet consciously embraced faith is evaluated as a struggle or rejection stemming from not yet having grasped the truth. Instead of punishing a young person in this situation, they are approached with wisdom, their doubts are addressed, the beauties of Islam are explained, and efforts are made to reconcile them with Islam. Indeed, the Prophet (peace be upon him) said in a hadith: 'The pen is lifted from three: the sleeper until he wakes, the insane until he recovers, and the child until he reaches puberty.' (Abu Dawud, Hudud, 17). In summary, the mental and spiritual state of the person at the moment accountability begins is taken as the basis. Such words from a young person who has not yet consciously adopted faith do not require the penalty of apostasy; on the contrary, they require compassionate and scholarly guidance. Allah knows best.

Question 29

What should we do if our faith conflicts with our logic?

Accepted Answer

Dear brothers and sisters, first of all, we must know this: The religion of Islam addresses those who possess intellect and exalts the intellect. Almighty Allah frequently draws attention to the importance of the intellect in the Holy Quran by saying, 'Do you not think?' and 'Do you not use your reason?' (Al-Baqarah, 44; Ali 'Imran, 65). Imam Abu Hanifa, the founder of the Hanafi school of jurisprudence, also gave significant value to intellect and rational opinion (ra'y) in his methodology. Therefore, a sound religious belief and a sound intellect never contradict one another. If a situation that appears to be a contradiction or inconsistency arises in our minds, the root cause is one of the following: 1. Either we have misunderstood the subject or the evidence. 2. Or our human intellect is limited to the extent that it cannot encompass every detail of the universe and divine wisdom. The path we should follow when encountering such a situation is this: First, without falling into doubt, we must accept that there is a limit to the comprehension boundary of our intellect. As Hazrat Ali said: 'If religion were solely based on intellect, it would be necessary to wipe the bottom of the leather socks (khuffayn) rather than the top.' This means there may be matters in the rulings of religion whose wisdom we cannot immediately comprehend. Secondly, centering the definitive rulings (nass) of the Quran and Sunnah, we must review our own filtering of thoughts. We must never sacrifice revelation to our limited logic; on the contrary, we must educate our logic in the light of revelation. In summary; when we think our faith contradicts our logic, the problem is not in the intellect, but in our deficient interpretation of that intellect or the text. A believer acts with the submission of 'We hear and we obey' (Al-Baqarah, 285) and, in time, better comprehends the divine wisdom. May Allah always keep your faith and your mind steadfast upon the truth.

Question 30

Is the hadith meaning 'Faith without deeds, or deeds without faith, are of no use' authentic?

Accepted Answer

Wa alaykum assalam wa rahmatullah, my dear brother. This important question you asked pertains to one of the most fundamental topics of Islamic creed. First of all, I must state that there is no independent hadith famously known verbatim as 'Faith without deeds, and deeds without faith, are of no use.' However, in its meaning, this statement is in harmony with the general spirit of the Quran and the Sunnah. In the Quran, faith and deeds are frequently mentioned side by side, indicating the necessity of both for salvation. For example, in Surah Al-Asr, Almighty Allah says: 'Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.' (Surah Al-Asr, 2-3) The view of the Hanafi school (Ahl al-Sunnah creed), which is your school of thought, on this matter is as follows: Faith is the affirmation of the heart and the declaration of the tongue. Deeds (worship and good works), on the other hand, are not a part of faith, but rather its fruit and perfection. Accordingly: 1. Not performing deeds (committing sins or neglecting acts of worship) does not eliminate a person's faith as long as they affirm it in their heart; however, it weakens that faith and leaves it fruitless. In other words, a person does not become a disbeliever by committing major sins; they become a 'sinful believer.' 2. For deeds to be accepted and valid in the sight of Allah, it is only possible with sound faith. Good deeds performed without faith have no reward in the Hereafter. In summary; faith and deeds are distinct things, but one remains incomplete without the other. If faith is a tree, deeds are its fruit. Even if a fruitless tree does not wither, it does not provide the expected benefit to its owner. May Almighty Allah adorn our faith with righteous deeds and keep us...