Biography of Zahid

Anyone who denies this is a sophist who is not worth attention. The pre-existence of the Qur'an is his eternal existence in the form of the speech of Allah al-Kalyam al-Nafs in his knowledge, as Ahmad Ibn Hanbal and Ibn Hazm expressed “Hadis Manbabha Kaumin Fa Huva Minhum” Explanation “Whoever imitates to some people, where Kausari writes:“ This Hadis is one of the keys is one of the meaningful The statements of the Prophet Mir be upon him and the blessing.

AN-SnAM al-Gazzi, one of the large scientists of the 11th century Shafiite Mazhab, the author of a large difficulty called “Husn At-Tanabbukh Lee Hukm At-Tasyabbukh” “excellent decisions regarding external imitation”, where he examines in detail the decisions arising from this hadith. This book is in the Library of Damascus Az-Zakharya and deserves to be published.

” The final article on this topic called “Mansha Ilsm Ahl-Zimm Biinin Hassin Vakmu Talyabbus Al-Muslimi Bihi Indal-Fukakha” “The origin of the distinguishing signs on the clothes by non-Muslims and the legal solution of their wearing by Muslims” was written in the Fatwa of Muhammad Abdo, where he permits to wear felt and hiss Cylinders to Muslims. Kausari in it leads the hadith: “Break your gray hair and do not imitate the Jews,” - noting that Ibn Taimiyya leads him as evidence that the assimilation of imitation can occur without our intention.

This is an argument against those Muslims who shaved the beards and wore European costumes, saying that they “have no intention of imitating non -Muslims”, not to mention those who deliberately follow their mods. Tell your wives, daughters and women of believers, let them bring their bedspreads on themselves ”33, 59, where it is said that the whole face is meant here, except for one eye.

Ibn Rushd believed that this ayat is given as evidence that the whole body of a woman is considered an aurat, and al-Kurtubi in his comments to the ayat writes that Gilbab is a bedspread that hides the whole body, including the head. Another ayah says: “Let them do not expel their embellishment, except for those who are visible” 24, according to most scientists, the words “besides those that are visible” imply face and hands, since they do not pose a danger to temptations.

Aisha determined the bedspread as follows: “When a woman reaches adulthood, she should cover everything that her mother and grandmother cover,“ her robe should be such that she covers her hair and skin and does not shine through. ” She also said: “I swear by Allah, I did not see better women than women of Ansars. No one believed in the book of Allah and the sentenced revelations stronger than them.

When he was sent from the “Nur” surah: “And let them cover the cutout on their chests with their bedspreads,” male Ansars returned to their women and began to read to them what Allah sent down. All women torn their upper capes and covered their faces, as a sign of humility to the orders of Allah. And they made a morning prayer the next day, covered from head to toe, Mutajirat. ” The reason for the disagreements among the scientists of the four Mazhabs regarding this ayah on the question - whether it is necessary to cover the whole body or you can leave the face and hands open, it occurs because some women from the associates and next generations put the bedspreads on top and covered their face, and some covered themselves on two sides on the sides, so that the face and hands remained open.

Al-Bayadi writes in “Isharat al-Maram”: “It is said, because the person who says this believes that the Creator has a direction and boundaries, and everything that has a direction and boundaries is created. So such a statement is equivalent to attributing the qualities of imperfection to Allah. Anyone who believes that the Almighty has a body and direction denies the existence of something except objects that can be comprehended with the help of feelings.

He denies the existence of God as a transcendental, incomprehensible to nothing. Therefore, such a person becomes an unbeliever "" al-Lamazhabia al-Ladinia "" The denial of the Mazhabs is the path to atheism. " Is there anyone who asks me for food to provide him with? Is there anyone under oppression to make it easier for me? Is there such and such and such and so ”, etc.

The meaning of the words“ descends ”is that on this night Allah opens the gates of the answer to the prayers of slaves, and this is the usual turnover of speech in Arabic. As for its movement from top to bottom, such a quality is unacceptable to attribute to Allah. A person should understand this metaphorically in a figurative sense that Allah sends to Earth the messengers of the angels who collect the requests of people, as explained by An-Nasai.

Or this can be interpreted in the sense that Allah is “converted” by “Yugbil Alya” accepts the prayers of those who apologize, as Hammad Ibn Zeid and others conveys. In addition, the time of sunset and the last third of the night differs for each area of ​​the Earth, so that they occur continuously on the whole earth. For this reason, it is impossible to imagine the literal “descent” of Allah.Kausari expresses the opinion that Ahruf al-Saba is not the dialects of the Arabic language, but synonyms of the same word, most of which were either canceled or preserved in the current form.

The article was written in the year, in it he criticizes al-Azhar for permission to publish the book of Usman Ibn Said Alya Alya al-Jahmiye, which contains the following phrases: “Allah moves the way he wishes ...”, “He descends and rises, as he wants ...”, “He sits down and gets up as he wants ...”, Allah has, “Allah has,”, Allah has, “Allah has,” Allah has, “Allah has it.

The boundaries ... and his place also has borders, since he is on the throne over his heaven, then they are a throne and heaven and there are both boundaries ... "," If he wants, he can sit on the back of a mosquito ", and other monstrous things. However, Ibn Timiya passionately defended the eyes of ad-Darimi, referring to his words again and again in his attacks on the book “Asas At-Takdis” “Refutation of anthropomorphism” by Fakhruddin Ar-Razi; At the same time, affirming that allegedly Imam Ahmad also believed that Allah had borders.

At the same time, he Ibn Timiyia admits that Ahlu-Sunna adheres to the opposite point of view: “The allegations that he is over the throne ala-l-arche,” but has no borders of Hudd, no size, nor body, many of the followers of the imams of Ibn Kullyab and Aucari, including early scientists, and all who agreed with them among the faki and scientists Hadis, and Sufiev ... Among them are Abu Hatim, Ibn Hibban, Abu Suleiman al-Khattabi.

” Then he writes: “Al-Kadi Abu Yaly said that Ahmad recognized in absolute common terms that Allah has borders, but he denies this in the messages that are transmitted from him, claiming that:“ We believe that Allah “ala l-arche”, as he wants, without limits and description. ” So thereby, he nullifies any boundaries that can be described, implying the boundaries known to human beings ...

And this is the meaning of Ahmad’s statement: "Allah has the boundaries that he wishes." Thus, he Ibn Timiyia falls into a flagrant contradiction with the fact that it is reliably known about the views of Imam Ahmad and the great scientists of his school. Other books by al-Qausari: “NAKD Kitab adufa al-Al-Ukaili” “Criticism of the book of Ad-Dufa, written by al-Ukaili, where Kausari condemned the excessiveness of Hanbalite al-Ukaili in his struggle with the Hanafites when he weakened the transmitters of the hadiths in his book“ Kitab Ad-Dufa ”.

Perhaps the most fanatical and least reliable part of his criticism of scientists-transmitters is contained in his remark that Abu Hanifa gathered weak and fabricated hadiths, but he also attacked such scientists-Sabit al-Bunani, Ibn al-Madini, al-Bukhari, Abdullah Ar-rezazaka, Ibn Abbi Shaba, Affan Ibn Muslim, for which Az-Zahabi subjected him to strict condemnation. Al-Kausari writes: “We find in“ Dufa al-Ukaili ”and“ Camille ”Ibn Adi a lot of empty chatter against our big teachers, the imams of Fikh due to the authors of anthropomorphist beliefs and the excessive commitment of the latest ibni adi for the Shafiite school and dubious religion.

This is a tile text that precedes the similar work of Sheikh Abdullah al-Gumari “Akhyda Ahlul-Islam Fu Nuzul Isul, Alayhi S-Salyam” The teachings of the Muslim ummah about the descent of Isa, peace to him ”, where detailed evidence on this. Both works were written in a refutation of the strange fatwa of Sheikh al-Azhara Mahmud Shaltut. Fevets, which also includes articles that condemn the new “fashion” that appeared among the Salafis that prayed without a headgear.

On this book, the scientist Salafitov Abdurrahman ibn Yahya al-Miallimi al-Yaman wrote a 2-languid refutation of “At-Tankil Lima Fe Tanib Al-Kausari Min-Abatil” “Refutation of the lies contained in Tanib” al-Kausari. This book contains vicious attacks against the early Hanafites and Aucharites and shows the obvious antimazhabism and anthropomorphism of the author, which, for example, said: "To nullify the reproach of the bodies of Allah, it is enough to say" Allah has a body incomprehensible to other bodies.

" In response, Kausari wrote the book “At-Tarkhib Bi Nad-Tanib”, where he said that the publication of criticism by al-Muallimi was financed by his rich patron from Jidda, Muhammad Suseph, the same person who financed the seal of Fevet al-Kari, which reported that the parents of the Prophet Mir and the blessing were allegedly in hell; As well as the derogatory part of the biography of Abu Hanifa, written by al-Hatib, and the publication of the book “Kitab al-Sunna” to complete anthropomorphism attributed to the son of Imam Ahmad Abdullah, about which Sheikh Arnaut said that at least half of the hadiths in it are weak or fictional.

Al-Kausari also showed that the editor Al-Mualimi Muhammad Abdurzozak Hamza collaborated when publishing the book by ad-Darimi “NAKD al-Jahmiya”, which contains similar fakes of anthropomorphists. Among the books that al-Kausari edited or wrote to them the preface: “Isarat al-Maram Min Ibarat al-Imam al-Bayadi”; About the position of Abu Hanifa in the science of Kalyam, and about the terminology he used.Al-Gasnevi translated the work of Ar-Razi from Persian to Arabic in the process of work.

Continuation of the work of Zaylyai "NEW AR-RAY" in the entry of the al-Nablushi Um. Kausari mentions in the preface of the saying of the great imams, in particular, the opinion of the imams of Malik and Ahmad that a person who does not make a viter does not have a witness in court, and the words of Imam Shafiya: “The one who leaves the Sunnat-Namaz Fajr and Namaz Vitr is in the worst position than if he left everything Sunnat-namazy.

" Below is the commendable speech of Imam Abu Zahra, read by him after the death of Kausari. Since he knew that knowledge is part of the actions of worship, when the scientist is looking for the contentment of Allah and no one except him. He does not strive for honors and a high position on Earth, does not seek power and influence, does not try to create a high opinion among people about himself.

He is not looking for any of the passing things of this world. His goal is only the victory of truth for the content of the true creator. That was the imam al-Kausari. Let Allah make his place of repose that is pleasant for him, be pleased with him and make him satisfied. I do not know any of the modern scientists who would leave this world, leaving behind such emptiness that Imam al-Kausari left.

It seemed to come from the remnant of righteous predecessors who did not use knowledge as a source of income or as a means of achieving a worldly goal. He was - let Allah be pleased with him! He did not consider this inheritance by some honorary title, with the help of which you can feel superior power over people. He considered his activity a jihad on a call for Islam in order to show his true essence and expel the delusions that distort his essence.

He sought to show him untouched and shining, so that people would rise in his light and reach perfection under his leadership. He believed that this heritage of the prophets requires the scientist of the same aspiration as the prophets, the same firmness in the fight against difficulties and the same patience in a call for truth. Nobody gets such an inheritance except those who commit actions that lead to him give him the legacy of proper rights and know the duties that should be observed.

Imam al-Kausari made all of the above. All this distinguished Imam from supporters of new movements - he did not strive for innovations who did not have a precedent among his predecessors, and he was not the one who is called the reformers. No, he tried to evade this, because he was the next Muttabi, not an innovator. Nevertheless, he was one of those who are called the renewal of Mujaddid in the true sense of this concept.

Update is understood not what people often think now, it consists in dropping the yoke of delusions and returning to the origins of the prophecy. It consists in returning religions to its former greatness and dispelled misunderstandings, so that it will appear before people in its purity and in its original state. The update consists in giving the life of Sunnah, as a result of which harmful innovations are dying, and religion is affirmed among people.

This is the real and true update, and truly, Imam al-Kausari undertook the revival of the prophetic Sunnah. He revealed what was hidden in the niches of history from the books of Sunnah; specified the methods of its transmitters; And in his letters and books he brought to the attention of people the Sunn of the Prophet Mir and the blessing that he was the prophet of peace and blessings he said what he did and what he tacitly approved.

Then he completely devoted himself to the work of the late Utles, who defended the Sunnah, and gave them due right. He published books in which they compiled their works with the aim of reviving the Sunnah at a time when the souls of people were still filled with love for religion, the hearts were not yet damaged, and scientists have not yet preferred this world of the afterlife and did not spend time pleasing to the rulers.

Imam al-Kausari was a true scientist; Scientists recognized his knowledge. I recognized him many years before meeting him. I recognized him through his works in which the light of truth shone. I knew him through his comments on the manuscripts of the old books that he wrote to them before publishing them. I swear by Allah! My delight before the manuscript did not correspond to my amazement before the editor's comments.

Even when the manuscript was a brief message, Imam's comments to her turned her into a significant job, which was worth reading. Truly, its insight and wide erudition were clearly visible in such comments. He produced all this with the help of his elegant style, thin hints, powerful analysis, thoroughness, scrupulousness and general skill. It did not occur to the reader that the author was not an Arab writer, and the Arabic language was not his own.Nevertheless, this is not surprising: although he was a Turk by origin, education and everyday life while he lived in Istanbul al-Astana; However, his scientific life was purely Arabic, for he read nothing but in Arabic, and nothing filled his thoughts, except for the bright light of the Muslim Arabic language.

He came from the Caucasian family, which was reflected in his energy, strength, beautiful body and spirit, as well as the quality and depth of his thoughts. His father moved to Istanbul, where he was born and spent his childhood in the light of leadership and truth. He studied Islamic sciences, until at twenty -eight he reached a high level in them. Then he rose in teaching positions until he reached the highest level quite early.

He reached this point when he ran into those who wanted to separate worldly life from religion in order to rule people not according to the laws that Allah sent down. But he opposed them, despite the fact that he had no experience. But he preferred his religion to the worldly. He preferred to protect what was still left of Islam, and not spend a pleasant life.

He chose to put up with constant hostility for the sake of obtaining the content of Allah, and not enjoy comfort for the approval of the people and the content of those who held the keys to earthly life.