NASFİ AKAD-I   

(Omar an-Nasafi) (H.461-537. M. v. 1142)

BİSMİ'LLÂHİ'R-RAHMANI'R-RAHİM       Praise be to Allah, the Lord of the worlds. Peace and blessings be upon our Prophet Muhammad (pbuh), confirmed by the Holy Quran, and upon his family and companions, who are the guides and defenders of the true path.

I – PRELIMINARY INFORMATION IN THE SCIENCE OF AKAID

A) The Reality of Things and Sources of Knowledge in Islam
l – According to the people of truth, the realities of things are fixed (they exist). The knowledge related to those realities is real, unlike the sophists (philosophers based on nonsense and skepticism).

2 – There are three reasons (and means) for people to obtain knowledge (about the truths).
a) Intact sensory organs,
b) True news (Haber-i sâdık)
c) Mind.
a) There are five sense organs. These are - hearing, seeing, smelling, tasting and touching. With each of these sense organs, the purpose for which that organ was placed is known (that thing is known with it).
b) The true news is of two kinds. The first of these is the mutawatir news, which is the news that is confirmed in the language of a people who cannot agree to lie. This also provides necessary (and definite) knowledge. Like the information about the rulers who lived in the past and about distant countries. The second is the news of the Messenger whose prophethood was confirmed by a miracle. This also provides the knowledge that is proven (obtained through evidence in a ruling). The knowledge that is confirmed by the news of the Messenger is similar to the knowledge that is confirmed in a necessary (and definite) way in terms of certainty and immutability.
c) As for the mind; it is also a means of obtaining knowledge. The knowledge that is clearly established (knowledge that is immediately grasped at first sight) is necessary knowledge. Like knowing that the whole of something is greater than its part. The knowledge that is established by “reasoning according to evidence” is acquired. (That is, knowledge that is gained through effort and will. Like thinking and knowing that there is fire in a place where smoke is seen.) Inspiration (that is, the meaning that comes to the heart through inspiration) is not among the means of obtaining definite knowledge regarding the authenticity of something (in truth) according to the people of truth.3
B) The Nature of the Universe and Matter in Islam The universe and all its parts were created later (from nothing). Therefore, this universe (the beings in it) are both visible and accidental.

1 – A’yan is that which is created and exists on its own (occupies space and can stand on its own). This is either compound (compound), like a body, or it is like a substance, which is not compound (simple). This is called the essence of existence that is no longer divided.

2 – A'raz is something that cannot exist on its own (cannot show its existence) but is created later in bodies and substances (and exists with them). Like colors, formations (in movement, rest, union and separation), tastes and smells. This world has a creator and that is Allah Almighty.

II – THE ATTRIBUTES OF ALLAH AND THE ISSUE OF RÜ'YETU'LLAH
l – Allah Almighty: “One, eternal (without beginning), alive, powerful, knowing, hearing, seeing, willer and desirer.” (Allah Almighty) is not an accident, not a body, not a substance, not a “form and shape,” not limited (in terms of beginning and end), not ma’dud (i.e. in terms of existence and unity, number and plurality). He is not a part or a part of something, not a compound, not having an end, He cannot be attributed with quality and quantity (belonging to creatures), He is not settled in a place (is free from place), no time passes over Him, nothing resembles Allah, and nothing can go beyond His knowledge and power. The attributes of Allah are eternal, He exists in His essence. These attributes are neither the same as Him nor are they other than Him.
1 – He (i.e. Allah Almighty) speaks with speech, which is an eternal attribute of His. (His speech) is not of the type of letters and sounds. It (the attribute of speech exists with His essence) is contrary to silence and disaster. That is, when He wishes to speak, there is no obstacle that causes Him to remain silent or not to speak.) Allah Almighty is mutakallim with this (attribute of speech), that is, He is commanding, prohibiting and informing.
2 – Quran: The Quran is the word of Allah and is not created. It is written in our mushafs, memorized in our hearts, read with our tongues and heard with our ears. However, (His word, which exists in its essence) does not penetrate and enter these places. (What is written and read are signs and words that indicate His word.)
B) Tekvin Tekvin is the eternal attribute of Allah Almighty. Tekvin is His creation of the universe and each part of the universe (not in eternity) at the time they came into existence (according to His knowledge and will). According to us, Tekvin (the attribute) is separate from created things.
C) The Will exists with the Essence of Almighty God.

1 – Will is an eternal attribute of Allah.
2 – The Matter of Ru'yatu'llah Seeing Allah Almighty is permissible by reason and obligatory by tradition. In this regard, there is a sound (and traditional) evidence that makes it necessary for the believers to see Allah Almighty in the abode of the hereafter. He will be seen (by the believers) without being in a place, in a direction, without being face to face, without rays striking (the eye) and without any distance between the seer and him.7

 III – MAN’S ACTIONS, THE ISSUE OF WILL AND GOD’S DETERMINATION
1 – Allah Almighty is the One Who creates all the actions of His servants, in terms of disbelief and belief, obedience and rebellion (reward and sin). All of these actions (belonging to His servants) are by His will, will, judgment, fate and decree. There are certain actions that are optional (free to do) for His servants, with which they are rewarded (when they worship and obey) or are punished (when they do something sinful). The good ones of these actions are with the consent of Allah Almighty, and the ugly ones are not with His consent.

2 – The Issue of Intention and Offer
a) Istitaat occurs together with the action (i.e. it starts with the action and ends with the completion of the action), which is the power and strength that enables the action to occur (Allah is the one who gives this power each time). * Also, this word (i.e. Istitaat) is used in the sense of the causes, tools and limbs being healthy and sound. (Istitaat in this sense is found in man before the action. It belongs to orders and prohibitions) The validity of the proposal is also based on this inclination.
b) Offer: Allah Almighty does not offer His servant what he is not able to do. (Because, as it has been mentioned, there is a condition of validity in the offer.)

3 – Creation of the Results of Actions. The pain that occurs to the person who is beaten as a result of a person beating (another person), the breaking of the glass immediately after a person’s act of breaking (i.e. hitting), and all similar things are created by Allah Almighty. The servant has no influence in their creation (in bringing about the result).

4 – Death : The person who is killed has died a natural death. Death is with the dead (i.e. for the one who will die) and is created by Allah Almighty. Man has no influence on this, neither in terms of creation nor acquisition. The time of death is one (and deaths are not caused by a cause).

5 – Sustenance : Haram is also sustenance. Whether it is halal or haram, everyone will receive their sustenance in full. It is unthinkable for a person not to eat their own sustenance or for someone else to eat their sustenance.

6 – Guidance – Misguidance Allah Almighty leaves in misguidance whom He wills,10 and guides whom He wills. (He guides him to reach the goal. Reaching the goal on that path is up to the servant.) It is not obligatory upon Allah Almighty for the servant to do what is “most appropriate” for him.
IV – FAITH IN THE AFTERLIFE – Circumstances of the Afterlife
1 – Grave to life
a) For the unbelievers and some disobedient believers. torment in the grave,
b) Those who obey (and worship) will be blessed in the grave (as Allah wishes),
c) The question of Munkar and Nakir (it is true) It is proven with sound evidence (the book and the sunnah).

2 – Situations After the Apocalypse:
a) After death (on the Day of Judgement) resurrect It is a right.
b) Weighing of deeds It is a right.
c) (Having a book of deeds to be given) book It is a right.
d) (To be asked by Allah Almighty) question It is a right.
to) The basin (-i Kawthar) is true.
f)  Sirat (bridge) is right.

3 – Heaven and Hell. Heaven and Hell are real. Both exist as created beings. Both are eternal (by the will of Allah) and will not perish, and neither will those in them perish.

 V – MAJOR SINS AND THE ISSUE OF FORGIVENESS
1 – Great (a major sin) does not cause a believer to lose his faith and does not make him an unbeliever.”

2 – Forgiveness of sins
a) “Allah Almighty does not forgive that partners (or partners) are associated with Him. (He forgives whomever He wills, except for that.)”*
b) Allah forgives the major and minor sins of whomever He wills, except for this (shirk).” On the other hand, it is permissible to punish those who commit minor sins and to forgive major sins unless they are considered permissible. Because considering (major sins) permissible is kufr.

3 – Intercession: The prophets and the righteous (believers) have the authority to intercede for the major sinners.” The believers who commit major sins will not remain in hell forever. (Because what necessitates staying forever is denial and polytheism.)

 VI – THE ISSUE OF FAITH
1 – Definition of faith: Faith, in the Sharia, is to confirm (with the heart) and confess (with the tongue) what the Prophet (pbuh) brought from Allah Almighty.

2 – Increase in faith – there is no decrease. Deeds increase (or decrease) in themselves (from day to day), but faith (in terms of its reality and essence) neither increases nor decreases.1*
3 – Faith-Islam. Faith and Islam are one (i.e. they are an inseparable whole.)
4 – What should a believer say?? When a servant has confirmation (with the heart) and confession (with the tongue), it is appropriate for him to say, “I am truly a believer.” (Because belief has been realized.) Inshallah (Allah willing), it is not appropriate for him to say, “I am a believer.”17
5 – Happiness and Shame. Sometimes a person who is said (in Paradise) may be a sinner and a person who will go to Hell (because of what he has done). Sometimes a sinner may go to Heaven. There is a change in the state of happiness and misery (i.e., being in Paradise or Hell),'8 but there is no change in Allah's making the servant a person in Paradise or Hell (because of this act of his). Because these are among the attributes of Allah (who is created in response to the actions of His servants). There is no change in Allah's essence or in His attributes (of creation).

VII – PROPHETRY AND FAITH IN PROPHETS
There is wisdom in sending prophets. Allah Almighty sent prophets from among the people to bring good news to humanity (of heaven and reward), to warn (of hell and punishment) and to explain to them what they need in religious and worldly affairs, and He confirmed (and confirmed) them with miracles that broke the customs (laws of nature).
The first of the prophets is Adam (pbuh) and the last is Muhammad (pbuh).
The number of the prophets has been mentioned in some hadiths. However, since Allah the Almighty says: “We have told you about some of them and We have not told you about some of them.”20, it is more correct not to focus on a (specific) number in naming. Because, if a specific number is mentioned, it is not certain that those who are not among the prophets will be included among them or that those who are among them will be excluded.
All the prophets informed and conveyed the message (of all the commands and information they received) from Allah Almighty, in a truthful and advisory manner.
The most superior of the prophets is Muhammad (Peace be upon him).

VIII – FAITH IN ANGELS
Angels are the servants of Allah Almighty and act according to His commands. They are not characterized as male or female.

IX – FAITH IN BOOKS

There are books that Allah Almighty revealed to His prophets, in which He explained His commands, prohibitions, promises and threats.

X – MIRACLE OF AScension
The ascension (i.e. ascent) of the Messenger of Allah (pbuh) while awake, first to the sky with his body and then to as high as Allah Almighty willed, is true.

   XI – KERAMET

The miracles of saints are true, and miracles appear from saints by breaking customs (laws of nature). Traveling a long distance in a short time, food, drink and clothing appearing spontaneously at times of need, walking on water, flying in the air, inanimate objects and animals speaking and other things. These miracles that appear from one of his ummah are accepted as miracles belonging to the prophet (to whom he is affiliated). Because through this miracle, it is revealed that he is a saint. No one can be a saint unless he is realistic (and sincere) in his piety. And his piety is to acknowledge the prophethood of his Messenger (whom he confirms with his heart and follows with his tongue).

XII – CALIPHATE AND IMAMATE

l – The best of people after our Prophet is Hazrat Abu Bakr as-Siddiq, then Omar al-Faruk, then Osman Zinnurayn, then Ali al-Murtaza. May Allah be pleased with all of them. Their caliphates are in this order. The caliphate is thirty years, after that it is kingship and emirship.

2 – Muslims absolutely need an imam (a leader) for the execution of religious laws, the application of punishments, the protection of their borders (against the enemy), the organization and equipping of their armies, the collection of alms (taxes), the elimination of tyrants, robbers and bandits, the performance of Friday and Eid prayers, the elimination of disputes and conflicts among people, the acceptance of testimonies based on law, the marriage of young boys and girls who do not have guardians, the distribution of spoils of war and similar matters.

3 – The Imam should neither be hidden nor expected to come, but should be out in the open.(22)
4- The Imam must be from Quraysh.(23) It is not permissible for him to be from anyone else. It is not specific to the sons of Hashim and the sons of Ali (ra).
5 – It is not necessary for the imam to be innocent or the best of those of his time.
6 – It is essential that the imam has full and absolute guardianship, has strong political views, and is capable of implementing the rules (with his knowledge, justice, competence and courage), protecting the borders of the Islamic country, and obtaining the rights of the oppressed from the oppressor.
7 – The Imam cannot be dismissed because he has become a sinner or an oppressor (has disobeyed Allah). Because it is permissible to pray behind anyone, whether they are good or sinful. (24)

XIII – OTHER BELIEF AND PRACTICAL ISSUES

1 – The funeral prayer is performed for everyone, whether they are good or bad (but known to be believers).
2 – It is best to avoid mentioning the Companions in any way other than good.
3 – We bear witness that the ten people to whom our Prophet (pbuh) gave the good news of Paradise are the people of Paradise. (25)
4 – We are of the opinion that it is permissible to perform masah on the socks while travelling or staying at home. (26)
5 – We do not consider the nebîz made from dates (by diluting them with water and foaming them) as haram.
6 – A saint can never reach the level of the prophets.
7 – A servant (who has reached the age of puberty and is conscious) cannot reach a position where the commands and prohibitions will be removed from him (i.e., the responsibilities will be lifted). (Even if he is a prophet.)
8 – The texts (i.e. verses and hadiths) are interpreted and interpreted according to their apparent meanings. To deviate from the (hidden) meanings claimed by those who say that they cannot be understood from their apparent meanings (unless the conditions require it), is to turn away from Islam by committing disbelief.
9 – Rejecting the texts (such as verses and hadiths) is blasphemy.
10 – Considering a sin as permissible (proven with clear evidence) is blasphemy.
11 – It is blasphemy to disregard sin and mock the sharia.
12 – To lose hope in Allah is blasphemy.
13 – Considering oneself safe from Allah (from His punishment) is disbelief.
14 – It is blasphemy to confirm the soothsayer in what he has announced about the unseen.
15 – Nothing is not a thing. (In other words, what does not exist is not called a “thing”. What exists is called a thing.)
16 – There is benefit for the living if they pray for the dead and give alms on their behalf.
17 – Allah Almighty accepts prayers and fulfills needs.
18 – What the Prophet (pbuh) announced about the signs of the Day of Judgment, such as the emergence of the Antichrist, the Day of Judgment, Gog and Magog, the descent of Jesus (pbuh) from the sky, and the rising of the sun in the west, are true.
19 – Sometimes a mujtahid makes mistakes and sometimes he is right.
20 – The prophets of men are superior to the prophets of angels; the prophets of angels are superior to all other men; and all men (who are not prophets but believers) are superior to all the angels (except the greatest ones). Allah knows best.

   FOOTNOTES
(1) They are the first philosophers who belong to the school of dogmatism. They accept the possibility of metaphysics and that absolute truth can be reached through reason, and that there are some knowledge and facts that are impossible to deny. Theologians are also considered dogmatic in essence - (See Dr. S. Hayri Bolay, Dictionary of Philosophical Doctrines, p. 67.)
(2) Necessary knowledge: It is the knowledge that God creates in man without the influence of his will and effort.
(3) In the science of Kalam, only the inspiration of the prophets is accepted as a source of knowledge. See İzmirli İsmail Hakkı, Yeni İlm-i Kalam, v. 1/59.
(4) The verb and the attribute tahlik are also called the attribute “tekvin”. Tahlik means “to create”.
(5) Life, knowledge, will, power, hearing, seeing, speech, creation are the subuti attributes, (Izmirli ibid., c- 2/104) For the subuti attributes, see Fi'U Ekber, p. 15.
(6) Evidence from the Quran: “On that Day, some faces will look upon their heads and shine brightly. (Surah Qiyamah, 75/23.) Evidence from the Hadith: “You will see your Lord as you see the moon on the fourteenth day. (Bukhari, Mawaqit, 16.)
(7) See Fiqh-i Akbar, article 39.
(8) Statistics; whether it is the cause of the action according to the author of the Tebşir, or the condition of the performance of the action according to the majority, after the safety of the causes and means, it is a quality (a power) created by Allah at the moment when man wants to do something. Whatever man wants to do (using his partial will), whether good or bad, Allah Almighty creates for him the power of that action. Thus, man deserves reward or punishment according to what he does. See Taftazani, Sharhul-Aqaid. (and hasiyetti kestelî), pp. 119-120.
(9) Like the death that occurs after the act of killing. The one who kills is Allah. The punishment of the servant is for attempting something that Allah has forbidden.
(10) It is permissible for Almighty God to create guidance for whom He wills and misguidance for whom He wills. When a servant wants to misuse his partial free will, Allah creates misguidance and error for him, otherwise He does not force him. (See Izmirli, Yeni İlm-i Kelâm, v. 2/195-196.)
(11) See Taftazani, ibid.
(12) There are different narrations about the major sins. It was narrated from Ibn-i Umar (ra) that there are nine of them.

l- Associating others with Allah. 6- Magic (doing or having others do it),

2- Killing someone without cause. 7- Consuming the property of an orphan.

3- Slandering a chaste woman, 8- Not obeying Muslim parents,

4- Committing adultery, 9- Committing sins in the Masjid al-Haram.

5 – Escaping from war. Abu Murayra (ra) added usury (interest) to this and Hz. Ali (ra) added stealing and drinking wine. Just as those that cause as much harm as these or more are called major sins, everything that the owner of the law (Allah and His Prophet) threatens (and punishes for) and the minor sins that are insisted on are called major sins. (See Taftazani, ibid. 140-141.) Hafiz Zehebi explained the seventy major sins in his work titled “Kitabu'l-Kebair” - (Trans. Enis Kamer, IST.)
(13) The meaning of the verses 48, 116 of Surah Nisa is like this. There are two types of polytheism in general. a) Open polytheism: Openly accepting more than one god - b) Hidden polytheism: Performing worships and works for the sake of Allah as hypocrisy (showing off to the public), accepting nature as the creator, equating others with Allah's command and absolute sovereignty. (See İzmirli v-2/103. Hafız Zehebî. Kitabu'l Kebâir (trans.) p- 13-14.)
(14) The major sins that will be forgiven by Allah’s will are those other than disbelief and polytheism. Because the absolute major sins are disbelief and polytheism. (See Surah An-Nisa, 48, 116: Taftazani, ibid. 14″)
(15) See Surah Muhammad, 47/19, Surah Muddaththir, 74/48, the Prophet (pbuh) said: “My intercession is for the great ones from my community.” Tirmidhi, 35/18. Ibn-i Mftja, 37/37-
(16) It has been said that faith can only be strong or weak. Just as the faith of the Prophet (pbuh), Abu Bakr and other people is not the same. (See Taftazfni, ibid. p. 159.)
(17) He may say this not only because he has doubts but also to avoid being arrogant and to want his faith to be accepted by Allah. (See Taftazânt, ibid. 162.)
(18) According to Ash'ariyya, there is no change (Izmirli Yeni İlm-i Kalam, v. 2/197.)
(19) This narration is a "Haber-i Vahid". It expresses supposition in Usul-u Fiqh. Supposition is not taken into account in belief. (See Taftazani, ibid. 169 o 170)
(20) Surah al-Ghafir. 40/78.
(21) A person who does not obey the Prophet's commands and prohibitions and does not show complete devotion to him and claims to be an independent guardian is not considered a guardian. (Taftazani, ibid. p. 177)
(22) According to the Ja'faris (the 12th Imam), Mahdi (in 260 AH) was hidden from the enemy's embers. He will appear in the near future and fill the world with justice. (His deputies who carry out religious affairs on his behalf are the ayetullahs.) See Taftazani, ibid. 183.
(23) While this was the case in the early periods of Islam, when the changing conditions made this possibility difficult over time, Islamic scholars made the following ijtihad: “The appropriate imam should be from the Quraysh. However, if he is not found, it is better to choose someone who is just, trustworthy and knows the conditions of being a judge. (Sheikh Nizam, Fetavâyî Hindiye v. 3/317)
(24) Because the Prophet (pbuh) said: "Pray behind everyone, good or bad." (Aclunî 2/32, ibn-i Meçe, Eby Davud, Beyhaki, Dârekutnî).
(25) In a hadith reported by Tirmidhi and Ahmed ibn Hambel, the following ten people are mentioned: Hazrat Abu Bakr, Omar, Osman, Ali, Talha, Zubayr, Abdurrahman ibn Awf, Sa'd ibn Abi Waqqas, tSa'".\ Ibn Zayd, Ubayd ibn Jarrah. (May Allah be pleased with them all.)
(26) Kerhi said: - I fear that those who believe that wiping over the socks is not permissible will become infidels. Because the narrated news and works on this subject are considered as tawatur.” (Taftazani, 188, for more information see Fıkh-ı Ekber, article 31 footnote.) Nizameddin Demir