Turkish English Tafsir Lesson 143-147
Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 143
I seek shelter in Allah from the rejected Satan. In the name of Allah, the Most Gracious, the Most Merciful.
Dearest friends!
In order to treat the broken souls, one needs to know the souls that are broken. The religion of Islam and the Glorious Quran have diagnosed and ascertained the souls in the best possible. See, as it is the Book of the Creator, it knows the created beings well.
Then again, it is said that a tribe came to Madinah and portrayed themselves as Muslims, and after a while they said they are bored and left. Thus, they became murtadd (apostate), and mushrik (polytheists). This is important! The hypocrites portray themselves however they want, and they want to look like Muslims. Do you know what their intention is? They wish to get unearned income and chair. They try to look like Muslims around Muslims. Then, they look like disbelievers (kāfir) when they are around them. These people look like believers around believers, and look like disbelievers around disbelievers, and they want to do politics. They want to do politics with this wretched character of theirs. It is said that they are, and this is quite important, think what they do is politics. That is, they claim this is politics. On the one hand they do all types of misconduct, and on the other hand they want peace and security, and they withdraw from you.
Time Stamp: 1:51
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Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 144
I seek shelter in Allah from the rejected Satan. In the name of Allah, the Most Gracious, the Most Merciful.
Janâb-i Haqq has commanded taking many measures for the benefit of humanity, Islam, and Muslims. Allah said: “Do not make friends with your enemies, and those who aid them.” Almighty Allah has forbidden that, so bear this in mind! “Do not make friends with your enemies, and those who aid them,” for Almighty Allah has forbidden that. You may read the 8th and 9th verses of Surah al-Mumtahanah [60]. You may also study the Siyar al-Kabīr of Imam al-Muhammad for a more extensive and clear information regarding this matter. We can find extensive information in it. This is why we say that Islam has brought forth all provisions that bid what is beneficial and defy what is harmful.
bids all that is beneficial, and defies all that is harmful. Islam has placed all preventative measures for the benefit of the humanity, and for the benefit of the hearts and the souls, and the world, and the grave, and the afterlife. Islam has brought forth all types of remedies for eternal bliss and happiness for it is divine.
Now, let us talk about another parable from which we should derive lessons, and this one is related to what is present in the verses. Now, this is about Ayyash ibn Abi Rabiah, who was the brother of Abu Jahl with whom he had the same mother. He had become a Muslim, and had emigrated (hijra) to Madinah with those who first emigrated there, to Madinah al-Munawwarah.
As for his mother, she was a polytheist. The idolater and polytheist mother swore that she would not eat and drink until her son came back to her. You see, some people, whether it is a man or a woman, cannot give up the idolatry, polytheism (shirk), and disbelief (kufr) just like a Muslim cannot ever give up his faith (iman). Woe to those who die in that way, such a pity! And this is the situation of the mother of Ayyash and Abu Jahl. Abu Jahl went to Madinah and took Harith ibn Zayd with him. They went to visit Ayyash. They found him in Madinah. He was in a room that is called an “utum”, and it was located on the upper floors of a veritable castle. Abu Jahl was indeed worse than the devil himself, and he started talking about trivial pretexts, and talked about these and said: “O, Ayyash! Muhammad says don’t cut family ties, doesn’t he?” See, Abu Jahl said this to his brother Ayyash who was a Muslim. They were both from the same mother. Ayyash was his brother, and he said go to your mother and be good. Abu Jahl said these, and told him to stay with his mother. Such a satanic behaviour, and Ayyash fell for it, and went.
You see, Abu Jahl is like the devil. Abu Jahl is a traitor, who is accursed and rejected. Abu Jahl and Harith caught him on the way and tied him. Then, they hit him 200 times with a shillelagh. Ayyash said, “If I get you, I will not release you until I kill you. It is my obligation to kill you,” to Harith. See, Ayyash who was a Muslim said it. Well, actually his full name is Ayyash ibn Abi Rabiah. He was bitterly resented by what they did to him.
Time Stamp: 5:43
They tied Ayyash and carried him to his mother. Besides, his mother told him that she will not release him until he turns back on the religion. They had tied him with chains, and they had done a good job too. His mother said this: “You’ll either turn your back on Islam and go back to idolatry,” to her son, “or I will not release you and you will stay like this forever,” she said. He knew what was going to happen so he portrayed himself as if he accepted, but he preserved his faith (iman) which was in his heart.
Then he emigrated (hijra) back to Madinah. That is, he emigrated back to the side of our Prophet. Then, he encountered Harith who had struck him with a shillelagh one hundred times back then. Harith was a Muslim at that time, but Ayyash did not know this, and killed him. He deeply regretted once he learned about it. See, this is how Islam and being Muslim is. Muslims do not ever want to do something wrong without there being a righteous reason, they should not want it. However, people like Abu Jahl and his companions wanted to tear the believers apart worse than the monsters wherever they found them.
On the day of the Battle of Uhud, Hudhayfah ibn al-Yaman’s father was also killed due to a similar misunderstanding just like this one. It is an atonement and a right of Allah to free a slave when someone unintentionally kills a believer in the Islamic state, so bear this in mind! In the Islamic state, when a believer kills another believer by mistake, he has to free a slave and this is a right of Allah, and atonement. Now, the religion of Islam says that freeing slaves and giving them their freedom is a right of Allah. Janâb-i Haqq is the sole guarantor of freedom. That said, Allah is both the guarantor of life and freedom. That said, nobody except Allah can guarantee someone’s life or freedom. This is why freeing slaves is considered a right of Allah. When you kill someone, you’ll have violated Allah’s right, for the guarantor of life is Allah. Why? This is because it is Allah who gives life, and it is Allah who creates that person, and Allah makes him or her live. This is why the right of life belongs to Allah. That said, the right of freedom also belongs to Allah. It is said that you should grant freedom to a slave in that case, because a slave does not have freedom. This is seen as an atonement, and a right of Allah. So, what is the situation with paying blood money (diyāt)? That is a right of man (qul), for the blood money (diyāt) is paid to man (qul). It is a payment given for the loss, for it is a right of man (qul). You see, blood money (diyāt) is a right of man, but right to life and right to granting freedom to slaves, or saving a slave from slavery are Allah’s right. Then again, public rights are also of Allah’s rights. This is why you should pay attention to this section, for life and freedom are Allah’s rights, so do not ever forget this! The right of life and freedom are Allah’s rights.
Time Stamp: 10:25
The religion of Islam incorporates unequalled sacred values in the matters of preserving life, preserving freedom, and preserving ownership. A person who kills someone by mistake still has to pay blood money (diyāt) even if the one who killed is a non-Muslim. Pay close attention now! A person who kills someone by mistake still has to pay blood money (diyāt) even if he is a non-Muslim. We’re saying, “by mistake,” so bear this in mind! This is because when you take blood money (diyāt) from a non-Muslim it still benefits the family of the who is killed, and when you punish that person in any other way, the family of the deceased loses that benefit.
Now, what should be done if a believer kills another believer by mistake and they are in a hostile country? In that case, he only has to free a slave. See, we’re talking about a Muslim living in a hostile country, and he kills another Muslim by mistake. It is said that he has to free a slave, but paying blood money (diyāt) is not necessary, why? This is because he is in the territory of the enemy. Islam has brought forth its decrees on every matter, so listen well because what is for the benefit of a Muslim is also for the benefit of humanity. Do you know where the interest of humanity is? That is in the general and common values of humanity, not in giving rewards to the enemy. Now, that person did not want to get out of the hostile territory. So, it is said that paying blood money (diyāt) is unnecessary. In this event a Muslim kills another Muslim in a hostile territory. He has to pay atonement for he did not want to emigrate from the hostile territory where he lives besides the enemy. It is said that he has chosen to live there, and that is why he has to free a slave. These some of the applications of a divine justice that is for the benefit of all humanity when Islam established world domination.
It is also said that if there is an agreement between the states, both atonement and blood money (diyāt) is given regardless of the belief status of the two sides. See, if there is an agreement, both Muslims and non-Muslims have to pay blood money (diyāt) and give atonement. Those who cannot find a slave to free should fast two successive months. You see, as giving a slave his or her freedom is a right of Allah, and because Islam wants to abolish slavery, the religion of Islam that gives the best sawāb (reward) to freeing a slave says that a person has to fast two successive months if such a thing is not possible. That is, if someone kills someone by mistake. This has to be unintentional. It is said that a person who unintentionally kills another person has to fast two successive months when he can’t find a slave to free. And what is fasting? It is an act of worship. Done for whom? It is done for Allah. See, the worships are also Allah’s rights. All worships are done only for Allah, and for others are not worshipped.
Time Stamp: 15:08
When we look at it from here, we see that there is a worship or ibadat that saves people from the captivity of their desires. This is one of the major worships or ibadat that saves people from the captivity of their desires. Spiritual freedom is salvation from sins, so pay attention. A person may see material freedom but may not see the spiritual freedom. So, what is spiritual freedom? It is salvation from sins. If a person is unable to save himself from the captivity of his own desires, then that person is a captive of his own desires, and when the self is under captivity of the desires, that person will have no freedom. That said, there is no freedom there if a person is under captivity of disbelief (kufr), polytheism (shirk), and corruption (nifaq). Islam is an advocate of freedom both inside and outside. Islam advocates the right and real freedom, and the freedom both in the soul and in the world is only the one that Islam gives. As for the other types of freedoms in the world, they are only called freedom, but real freedom is the Islamic freedom. You see, some do not obey Allah but serve the slaves, is he free? They buckle under the slaves; they double up and quadruple up but they don’t even do sajdah (prostration) before Allah. They cannot even say, “la ilaha illallah,” and their face changes when they say it. They don’t look normal while doing that but they smile while praising their own idols. These people do not have freedom and liberty. They may look like they are free in a material aspect, but they are devoid of spiritual freedom. There cannot be freedom in disbelief (kufr). There cannot be freedom in polytheism (shirk). There cannot be freedom in corruption (nifaq). The desire-seekers do not have freedom. Those who are led by their property and wealth do not have freedom, for they are slaves of their money. However, a believing Muslim makes money his slave, and he rules the world, and reigns over his nafs (self). He rules by Allah’s command. He rules by the divine laws. He is under the command of Allah with a complete love and respect, and he rules over everybody with justice, and that justice is filled to the brim with love and mercy. You see, no matter how much we try to narrate the beauties in Islam, the beauties in Islam are much more beautiful, unique, and better than what we narrate.
Now, Mıkyes ibn Dababe received blood money (diyāt) upon his brother’s demise, and then he said, “life for life,” and he killed a valuable believer, and then he ran away as a murtadd or apostate. We can also encounter this type of people; they are the murtadd who ruin themselves. The apostates or murtadd are the worst people on earth, and they are among the evilest characters. So, who is a murtadd? They are those who renounce their faith after getting acquainted with faith (iman), Islam, the Quran, Allah, and Muhammad. They get acquainted with the principles of faith in Islam. They get acquainted with the faith or iman, and then they renounce their faith. These people renounce all values for eternity, and this is the type of person that is called as a murtadd which means an apostate. That is the long interpretation, as for a short expression it is those who return to disbelief after having believed.
This man had hidden behind the curtain of the Kaaba during the Conquest of Mecca. Mecca al- Mukarramah and Kaaba Sharif were being cleansed of idols at that time. You see, at that time Mecca was being conquered by the Muslims, and he had hidden behind the curtains of Kaaba. He thought that the Baitullah would save him, and this man was a murtadd. Eventually, he was found where he had hidden, and got executed.
Time Stamp: 20:40
If you compare the number of people whom are executed by Islam throughout the history to the number of people who are executed and killed in a single unjust war, then Islam has executed only few people in the world. That said, only few people died in the wars of Islam either. And those wars were done compulsorily. They were done for peace and tranquillity, and many wars were won without shedding blood. That said, in the majority of these wars Muslims have defeated massive forces with much fewer numbers. Islam is the army of the Real (al-Haqq). Muslims are the soldiers of the army of the Real (al-Haqq) who are equipped with Islam. This is why Muslims have to be under the command of the Real (al-Haqq). Their purpose has never been to shed blood. The battles were always done with the goal of abolishing wrongs (batil), disbelief (kufr), and tyranny (zulm) and to establish divine justice. But a part of the world is unable to get this right. They have gotten it wrong, and they are portraying it wrong. Why? Because the fierce enemies of Islam speak lies. They write false books. They even write the dates wrong. They are trying to portray Islam as false to humanity. This is a major act of betrayal; they should write the truth. The historians that speak lies are condemned to be in shame forever. They are condemned in this world and the next. “Those who block the truth are always the ones who do wrong to humanity.” As for Islam, it is the only unique religion that paves the way for the truth and makes the truth preeminent.
They hypocrites collaborate with the hypocrites, and that is why they are executed. When we look at the 91st verse we see that this is for the benefit of humanity, for cleansing the microbes is for the better good of humanity. As for the matter of qisas or retaliation, we can also see these truths when we see the 93rd verse. Acting upright, and taking firm steps without falling into a trap, along with not acting impatiently are among Islamic principles. The religion of Islam does not even hurt an ant ever, without there being a righteous reason. Know this well! Islam is a religion of justice and treatment. Therefore, Islam sides with treatment of all humanity and their health, well-being, and happiness. Islam advocates a complete equality and justice in the world, and personally establishes justice for Islam sides with an equal distribution. Islam came to ensure justice. That is why Islam says do not try to judge what is inside people’s hearts, and this is another principle of the religion of Islam. A person’s outer look is to be seen. See, the religion of Islam says do not try to read people’s minds and brains while judging them, rather look at his exterior, and investigate the proofs but if you try to read what is in his mind or heart, then there will be nothing but commotion, and evil intentions may come to the forefront, this is why the exterior should be investigated well. So, treat people according to their exterior, but investigate well until you determine the truth.
Time Stamp: 25:33
Mirdas ibn Nabik had become a Muslim when he was alone. This person was among the “Feket Halk,” meaning he was living besides the non-Muslims. You see, especially in a time of war the Muslims who are stuck in the chaos are in danger. A detachment under the command of Galib ibn Fudale came there. People of the town escaped once they saw the Islamic detachment coming, the non-Muslims living in there escaped. As for Mirdas, he stayed for he was a Muslim and the army was also Muslim. This was a time of war. He recited the Takbīr, also recited kalimat al-tawheed and gave salaam, meaning he greeted them. Usama ibn Zayd claimed Mirdas was doing this out of fear. He claimed he was not a Muslim but an enemy of Islam. He assumed he will turn once he got the chance so he killed him and confiscated his property. Look! Do you know what Prophet Muhammad said upon hearing this? Our Prophet (asw) strongly scolded him upon hearing this, and he said that they killed him for they had eyes on his property. Usama started begging and beseeching, and he was a sincere Muslim too, but he was mistaken and he thought was the enemy. He begged our Prophet that it was a mistake, and asked for forgiveness. Our Prophet told him to free a slave. That is, he said that he should free a slave and gave them this punishment for atonement. See, our Prophet did not forgive those who do wrong even at a time of war, and certainly punished them. That is why this type of incidents may arise between the Muslims, but when you see the goal and purpose of Allah, the Messenger, Al-Quran Al-Karim, and Islam, what is the goal?
A similar incident had occurred also in a place called Idam Deresi. In that incident, Muhallem ibn Cusume killed Amr ibn Azbat even though he gave him the salaam (greeting), this was due to a grudge and enmity that was left from the Jahiliyyah Period. Then, our Prophet (a.s.) heard about the incident. Our Prophet said, “May Allah not forgive you,” to Muhallem.
The hodja is reciting the original text of the hadith.
You see, if a Prophet says, “May Allah not forgive you,” to you, then this is truly serious, and that man had died in a week due to his grief for he killed the Muslim who greeted him by giving him the salaam. Besides, this was due to a grudge and enmity between them which was before they became Muslims, and this is why our Prophet said, “May Allah not forgive you,” to him. And this man had died in seven days due to his grief. You see, the baddua (curse) of the Prophet is a different necessity of the divine justice. The Prophets do not do wrong, and they do not commit sins for they were given the wisdom or hikmat. They have comprehensive knowledge of many truths that people do not know, for they receive divine revelation (wahy-i ilahi).
Time Stamp: 30:15
Then again, in the narration of Al-Suyuti it is said that Miktat ibn Aswad said, “O, Messenger of Allah! While clashing with the enemy, if one of them cuts of my arm, and then takes cover and says, “ʾaslamtu llāhi ta’ala,” should I kill him or not?” He had asked what should he do if this happens in battle. You see, an enemy soldier cuts of the arm of a Muslim and then retreats and takes cover, and says, “I have become a Muslim.” He says that in battle after cutting off the arm of a Muslim. Our Prophet said the following about what should be done in that case, “Do not kill him if he becomes a Muslim.” Do you see?
Even though he cuts off the arm of a Muslim, and he is among the ranks of the enemy, our Prophet still commands that he should not be killed after he becomes a Muslim. That said, our Prophet told Aswad that if he kills him regardless, and you should understand this part well because this is a word of the Prophet, he said, “He will become you before you have killed him,” meaning he will become a Muslim, and said, “You will become him before he converted to Islam.” Meaning, you will have turned back on your heels to his religion because you killed him in an unjust way.
So, it means that this is where the salvation of all humanity lies, and this is valid even in times of war. See, war is the last resort and done only if it is a must, and it is for protecting the humanity from tyranny (zulm), the attacks of the disbelief (kufr), and the attacks of the imposers, and the attacks of the tyrants (zalim). As for Islam, it is the reality (haqiqa). War is done for exalting the religion of Allah. The humanity will be saved both in this world and the next when everybody adopts the true faith (iman) of Islam. You see, as Islam is a reality (haqiqa), when you see a sign of Islam in the appearance of a person, then you have to treat him like a Muslim, and you will not attempt to read what is inside him. This is because not every brave fellow can read what is inside people, and there is no such command either.
Then again, some claimed he gave the salaam out of fear. Let us see what our Prophet to those who claimed he gave the salaam out of fear and actually he was not a Muslim. Our Prophet said the following to them.
The hodja is reciting the original text of the hadith.
“Did you open his heart and looked inside?” said our Prophet. Meaning, he did not allow this in the least. So, it means that the Muslims are to judge according to their appearance and exoteric (zahir). If a person says he is a Muslim, then you have to accept him as a Muslim. As for the inner face of him, there has to be a fully-proven sign of disbelief (kufr), but these should be based on evidence. You cannot say a person has disbelief (kufr) unless there is authentic evidence.
Even if he has a single sign of Islam, then it is adjudicated that he is Muslim, and his inner face is submitted to Allah. You can only adjudicate that he is a disbelief (kāfir) if you can bring forward solid proofs that say he is one, and that is only if you can gather evidence. That said, this must be done by competent authorities who are professionals. Otherwise, those who don’t know should not blab around or insult someone because this is not a right thing to do.
That said, if competent authorities see that the man is truly stuck in disbelief (kufr) and prove this with evidence, then the case should be evaluated and decided according to that.
Time Stamp: 35:02
Otherwise, you cannot simply judge people randomly according to assumptions or random resentment of someone. It is never permissible (jaiz) to ascribe people with disbelief (kufr) and to give them an evil eye, people should not look at each other with bad suspicion. That said, you cannot call anyone a disbeliever (kāfir) without there being hard evidence. You cannot treat him like a disbeliever (kāfir) either.
May Allah protect us all!
Time Stamp: 35:38
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Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 145
I seek shelter in Allah from the rejected Satan. In the name of Allah, the Most Gracious, the Most Merciful.
Dearest friends,
We continue with the words from these verses of the Quran, and certain notes, hints, and explanations.
Now, about the 95th verse; disability, sickness, and not being able to supply equipment and tools of war, and similar cases are considered excuses for those mentioned in the 95th verse. That is, these excuses have to be valid excuses. So, if a person suffers from a disability or sickness, or he could not supply the equipment and tools of war yet, these can be considered excuses but the preparations should be done very well. That said, if those who suffer from an excuse have valid reasons, then it is okay. Otherwise, it is among the greatest sins to stay behind when there is a war.
Muslims have to be the best warriors and heroes of the world if need be, because those who are devoid of a homeland and a religion have nothing. The homeland is the vessel of the religion, for the religion is lived in the homeland.
That said, this is for the benefit of humanity; and certainly, a prerequisite of peace and tranquillity.
Now, these verses that are about war were revealed, and Zayd ibn Thabit (r.a.) was with our Prophet. You see, our Prophet was making Zayd ibn Thabit write the verses of about war, for Zayd ibn Thabit was a revelation clerk.
See, when a revelation reveals to our Prophet, it gives an ample weight to our Prophet. It is said that our Prophet passed out due to the heaviness of the revelation. It is said that our Prophet felt faint of the divine revelation (wahy-i ilahi).
Zayd says his knee was below our Prophet’s knee at that time, and says that our Prophet’s knee was sitting above his knee. He says that the weight of the revelation was so heavy that he assumed his knee was being crushed and crumbled. See, this shows the ample weight of the divine revelation (wahy-i ilahi). Hikmat al-Huda (The Wisdom and the Guide).
Our Prophet (a.s.) endures it all the time. As for Zayd ibn Thabit, he said that his knee was below our Prophet’s knee and he could not bear the weight of it. He said he thought it would crush and crumble.
Those who do not join the battle without an excuse are rebellious to Allah. They are rebellious, except those who have excuses. Their hearts, wealth, prayers (duas), and tears are with the mujahedeen (warriors). But they have excuses, bear this in mind! Even those who have excuses support the mujahedeen (warriors) with their hearts, wealth, prayers (duas), and tears. It has to be like this, this is what a Muslim should be at the very least, even if he has an excuse. So, what about the healthy ones? They are stronger than lions, and braver than heroes. They have to do jihād (struggle) in the way of exalting the religion of Allah (iʻlā‐i kalimatullah).
Do spiritual jihād (struggle), and support the mujahedeen with your wealth. Pay attention! This is said to those with excuses who cannot participate in battle: Support the mujahedeen with your wealth, and be there with your prayers and your heart.
The meaning of jihād is to focus all your effort in the way of Allah. You cannot become a half or a quarter mujahedeen (warrior), for true jihād (struggle) is to spend all your effort in the way of Allah. This is the true mujahedeen (warriors), and true jihād (struggle). Muslims should both do jihād (struggle), and supply equipment to the mujahid (warrior). You shall fight on the front lines, and do jihād (struggle), but this must be for the better good of humanity, and to exalt the religion of Allah, and to exalt the Quran and make it predominant. So, if you have financial capability, then you shall use it to support the mujahedeen (warriors). You shall help the mujahedeen (warriors) with your wealth, and you shall also do jihād (struggle), meaning you shall use your power and effort.
Time Stamp: 5:25
One should attend to the necessary aid regularly. That said, all Muslims should definitely aid them within possibility, and to the extent of their power. You shall be with the mujahedeen (warriors) both spiritually and materially.
Janâb-i Haqq said the following in the 68th verse of Surah al-Ankabut [29]: “As for the mujahedeen who fight in Our way, We shall surely guide them in Our ways.”
Pay attention! Allah guides the mujahid in Allah’s way. Not the one who reclines, who sits comfortably but those who strive and use their effort in Allah’s way, meaning the mujahedeen who are the warriors, bear this in mind. Muslims should not be lazy, unwary, or stingy in any matter. Muslims are those who use their effort in the way of Allah.
The hodja is reciting the original text of the following hadith-i sharif.
Let us see what our beloved Prophet says in this hadith-i sharif reported in Kashf-ul-Hafā: “We are back from the minor jihād, and now we go to the major jihād.” What is it? It is the jihād (struggle) with the self (nafs). You need to chasten the self, and become an upright person. You should not become a slave of the self (nafs). You’ll be under Allah’s command. Yourself (nafs) will be under Allah’s command. The heart under the command of faith (iman). This is how you will establish the Islamic state in your heart and soul with the divine decrees and laws. Yourself (nafs) will be under the command of that faithful state, and you’ll be fully under the command of Allah. It is our Prophet (asw) who stated that chastening the self (nafs) and the soul is the greater jihād (struggle). For if one neglects chastening himself (nafs), or if he lacks discipline or tarbiya in his self (nafs) and his soul, then he will not be able to prevail over another enemy, for he has fallen weak to his own self (nafs). Besides, a person who is defeated by his own self (nafs) cannot succeed elsewhere. He may join the fight if someone forces him and he will fight but that is the only way he will fight. As for the mujahedeen, they have high degrees, and the highest degree belongs to the mujahedeen.
The hodja is reciting the original text of the aforementioned quote.
“The highest summit of Islam is jihād (struggle).”
That said, the degrees of the mujahedeen (warriors) are higher and different for every person. That is determined according to the spiritual and material support of the mujahid (warrior). This is determined according to intention and effort, for people’s sacrifices of material and spiritual power in the way of Allah counts and the more effort they put in, the more degree they will get.
Those who stay put and neglect jihād (struggle) help disbelief (kufr) and tyranny (zulm), and their abode is Jahannam (Hell). Muslims have to do jihād (struggle) in order to establish peace and save mankind, if need be. Then again, the Muslims have to live Islam. If they cannot live Islam where they currently reside, then it is an obligation to emigrate (hijra) to somewhere they can. This has been stated in the 100th verse of Surah al-Nisa [4].
Time Stamp: 10:00
Emigration becomes an obligation when one can’t live Islam in current conditions. So, if you see that you can’t live Islam with all its commands and all its aspects, then emigrate to a place where you can. If the conditions that force you to emigrate occur, then emigration becomes a necessity. That said, the necessity of emigration or hijra was lifted with the Conquest of Mecca. After the conquest, the Islamic world could live Islam. Then, Islam prevailed over the Arabian Peninsula, and ruled many countries of the world. However, if the conditions that require emigration or hijra return, then you have to emigrate, because the state of affairs may change.
If is a transgression (zulm) and sin to sit next to the disbelievers (kāfirs) and to try to be on their right side when emigration becomes necessary (wajib). O, Muslim! Pay attention to this if you are a Muslim! It is transgression (zulm) and sin to sit next to the disbelievers (kāfirs) and to try to be on their right side. What does it mean to try to be on their right side anyway? I mean, woe to you if you don’t see a difference between belief (iman) and disbelief (kufr). Woe to you if you don’t see a difference between tyranny and justice. You will have bankrupted your family as well as everybody you know, and everybody who thinks like you. So, what is all this? This is nothing but being cruel on yourself (nafs), and sin. You have to think about the future of your religion. So, do not forget this! See the sacred verses, you have to live as a Muslim, and die as a Muslim.
That is a command of Allah. It is not from anybody else; it is a command of Allah. Now, Al-Qurtubi narrates the following narration from our Prophet. Prophet Muhammad says: “Whoever emigrates (hijra) for the religion, even if he moves two inches, he is a companion of me and Ibrahim.” “He is a companion of me and Ibrahim, and he will enter Janna (Paradise),” he says. Emigration or hijra in the way of Allah is very important, and emigration or hijra means going to Allah. You can go to Allah by living Islam. Otherwise, you cannot do that by becoming a tyrant just like other tyrants want, or by sinking into disbelief (kufr) like the deniers (munkir) want. That said, you cannot do that by becoming an immoral person just like the immoral people want, for it is not humane, and certainly not Islamic.
After this verse of the Quran was revealed, a very old person said, “Put me on a stretcher,” and he was very old. He said, “put me on a stretcher for I won’t stay among these polytheists,” and he emigrated (hijra). You see, this venerable person is Jundab ibn Damra ibn Kays, and he had emigrated (hijra) with his sons. They emigrated (hijra) even though he was very old, and his sons had carried him on a stretcher. This had happened after the revelation of the verses of emigration (hijra). He emigrated (hijra) right away with his sons. See, emigration is also a jihād (struggle), for one may change while living besides the polytheists. That is, you’ll change whether you want or not, for you will be subject to change, and even if you resist, then your children or grandchildren will change. Disbelief, or kufr as we call it, and other types of evil are contagious, and this is a danger because you can’t say you won’t catch dust while living in dust. You can’t say you’ll not be affected by the smell if you live in it. See, just like it is impossible to say you won’t get infected while living with infected people, for it is dangerous. Therefore, there is a great danger in living beside disbelief (kufr), polytheism (shirk), and corruption (nifaq).
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Comfort, and fear of losing abundance. You may be comfortable while living among them, and your financial income may be well. So, you don’t go away from there because you fear losing the comfort and financial income you have, and what happens next? Don’t forget that you’ll lose everything while trying to preserve that which you have, don’t you ever forget this! Don’t pave a wrong way and an epoch of evil to your family, your people, and your household, and your entire lineage. Rather, lay a correct foundation. Now, one should always be prepared for this, for those who set off for Allah get full sawāb (reward).
You see, every action of a Muslim should be done for Allah. For example, one of these ways are following the way of knowledge (ilm) and wisdom (irfan), for these are completely in the way of Allah. Knowledge (ilm), wisdom (irfan), and science come first, and then comes setting off for the Hajj of Kaaba al-Shareef (pilgrimage), and these are all in the way of Allah. There is also jihād (struggle), and one by one these are all in the way of Allah. See, everything that is for a religious purpose is in the way of Allah, such as the things that are done for the religions commands them.
Now, about emigration or hijra in for Allah and the Messenger, you can only do hijra for Allah and the Messenger. Emigrating for others is not considered hijra. For it is like going further and faring worse, you will not have gained anything and it will not be considered hijra.
Then again, there is the following narration that comes from Ibn Abbas (r.a.). It is said that a group of Muslims who disdain Islam was living among the polytheists in Mecca. They were living among the polytheists, who are a group of Muslims. This part is important! The polytheists brought them to the Battle of Badr. See, they were Muslims, but they were in the ranks of the polytheist army whose purpose was to kill Muhammad. Some of them died in the battle.
Please take a look at the 97th verse, and see what Janâb-i Haqq says.
“The angels ask them while taking their lives, ‘Why did you not emigrate and join the army of the polytheists. Why are you fighting against the Prophet? Or, why are you fighting against the Muslims?’ asked the angels to them while taking their lives.”
That said, Allah says, “Their refuge is Jahannam (Hell).”
You see, angels are saying that while taking their lives, and Janâb-i Haqq says their refuge is the Fire. Some people said that they were Muslims and they were forced to join the army of the polytheists and brought to fight, and this verse answered them. You see, they claimed they were brought to fight by force, and this is how Janâb-i Haqq answered them. Actually, they forced themselves into that situation. Those who did not have any excuses may have emigrated (hijra). And we see that the end of not emigrating (hijra) is to stay in polytheism (shirk) and disbelief (kufr). They thought the polytheists were stronger and the Muslims were weak. They should not have sided with the enemy. They neglected Allah’s qudrah and power. They completely disregarded the right (haqq) and reality (haqiqa), and this caused them to stay in disbelief (kufr). That said, we see that the outcome of this is Jahannam (Hell), as stated in the 92nd verse.
Friends, our lectures will continue with the verses of Surah al-Nisa [4]. Insha ‘Allah, we will continue our next lecture with the 101 verse of Surah al-Nisa after this lecture.
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– The End –
Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 146
On the 101st and 103rd verses of Surah al-Nisa [4].
I seek shelter in Allah from the rejected Satan. In the name of Allah, the Most Gracious, the Most Merciful.
The hodja is reciting the 101st and 102nd verses of Surah al-Nisa [4].
Our Almighty Rabb says: “When you journey on the earth, if you fear that the disbelievers (kāfir) may harm you, then there is no blame upon you in shortening the namāz (prayer). Surely, the disbelievers (kāfir) are your manifest enemies.”
Pay attention! Janâb-i Haqq does not say you are their enemy; rather says they are your manifest enemies. As for Muslims, they are friends of everyone, and Almighty Allah states those who are not friendly towards Muslims.
“When you are among them, and you lead the namāz (prayer) for them, then let a group of them stand in namāz (prayer) with you, and let them take their weapons. Then, when they have prostrated (sajdah), let another group stand behind you. Then, another group of those who did not do namāz (prayer) come and pray with you, and let them be cautious and take their weapons. The disbelievers (kāfir) are eager that you should neglect your weapons and your baggage so that they could assault you all at once.”
The enemy always looks out for your weaknesses, so be vigilant! O, the Islamic world! Be one and united! Be cautious in every matter. Be strong, be deterrent, and be one first and one heart. Have the strongest and deterrent force to ensure the peace in the world.
“But there is no blame upon you if you are troubled by rain or sickness that you lay down your weapons, but take your precautions and be vigilant at all times. Indeed, Allah has prepared a humiliating punishment for the disbelievers (kāfir).”
The hodja is reciting the 103rd verse of Surah al-Nisa [4].
“When you have finished your namāz (prayer) at that apprehensive time, do dhikr (remembrance) of Allah standing, sitting, and lying down.”
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“When you are free from fear, perform your namāz (prayer) as due. For namāz (prayer) is indeed a timed prescription for the believers.”
Do not forget this!
The 104th verse says: “Do not show weakness in pursuit of the enemy group. If you are suffering, then indeed, they are also suffering like what you are suffering. While you have hope from Allah what they cannot hope. Indeed, Allah is All-Knowing, All-Wise.”
In return of all the efforts of a Muslim in the way of Allah, there is the endless and boundless mercy (rahmat), bounty, and grace of Allah. As for the disbeliever (kāfir), he fights in the way of taghuts (false gods). As for hope, they cannot hope anything from Allah for they don’t believe in Allah. For the disbelievers (kāfir) have given up hope from Allah. This is why the rewards of the Muslims are endless and boundless. Janâb-i Haqq bestows upon the Muslims limitless bounties (lutf). That is the reward of being in the way of Allah, having faith (iman) and good deeds (amal-e-saleh), and doing jihād (struggle) in the way of Allah in all sincerity (ihlas). This is why they consecrate to the way Allah all their powers in all sincerity. In these verses of the Quran, Janâb-i Haqq mentioned the safari namāz (traveller’s prayer), the namāz (prayer) performed in battle, and the namāz (prayer) performed in dangerous places.
Now, about performing namāz (prayer) at an apprehensive time of war: It is said that you can shorten the namāz (prayer), which is called safari namāz. In the Zahiri’s for example, they say you can perform the namāz (prayer) in full if you are in safety, and there is no fear. This is the view of the Zahiri madhab or school. As for the Shafi’ites, they say performing two in safari namāz is permissible (jaiz), but performing it in full is better.
As for the Hanafis, you’ll have performed in full if you perform two rakʿahs. They said this because the command says so, and you cannot perform more rakʿahs.
That said, the following narration is present in Bukhari Shareef: “The time when namāz (prayer) was made obligatory (fard), it was two rakʿahs in the house or in journey, then the number of rakʿahs were increased except in journey.” It is also said that this verse is about the namāz (prayer) performed in war time at an apprehensive time.
Then again, another report narrated by Tâvûs on the authority of Ibn-i Abbas says that our Prophet used to shorten the namāz (prayer) in all journeys both when there is fear and safety. Meaning, it is said that he performed the safari namāz (traveller’s prayer) as two rakʿahs, and there is no opposition to this narration, they say.
The following narration comes from Umar.
The hodja is reciting the original text of the narration.
“This is a sadaqah given to you by Allah.”
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“So, accept Allah’s sadaqah,” he said.
This is a hadith-i sharif that is reported by Muslim Shareef, and it is also present in Kutub al-Sittah, and it comes from the companions (sahabah), and Umar. Then again, there is also the 239th verse of Surah al-Baqarah.
The hodja is reciting the 239th verse of Surah al-Baqarah [4].
“If you fear a danger, then perform your namāz (prayer) on foot or mounted.” When we see things from this angle, we see that when you are travelling or when you are at war, the namāz (prayer) have been performed as long as it is possible, and it was not abandoned. Even the army used to perform namāz (prayer) behind our Prophet. One group would come, perform a rakʿah, and go. Then, another group would come, perform a rakʿah, and go. Then, the first group comes, performs one rakʿah without qira’at (recitation) as compensation (qada). After them the other group comes and performs one rakʿah with qira’at (recitation) as compensation (qada), this way two rakʿahs were performed.
This is from the hadith-i sharif that is narrated in Al-Bukhari, Al-Muslim, and it is also present in Kutub al-Sittah. That said, the case is clear in the verses of the Quran.
Then again, it is a condition to be armed and be vigilant while doing these, meaning the religion of Islam is a religion of full cautiousness. You have to act according to the conditions of war that you are in.
Narrated by Abu Saleh: Kelbî Envâr had gone to war with his sons, but the enemy was not in sight. At that time, our Prophet left his weapon, and went to the toilet, and it was drizzling outside. He crossed to the other side of the stream, and then a flood came, and our Prophet had to stay on the other side of the stream. The army was left on the other side of the stream, and nobody knew that our Prophet (asw) had crossed to the other side of it. In the meanwhile, our Prophet (asw) was waiting for the flood to settle, and an armed enemy soldier came upon him. This person was Gavres ibn Haris al-Muharib, who had taken an oath to kill our Prophet.
He said, “Who will save you from me now!” to our Prophet (asw). Our Prophet (asw) did not show any hesitation, for he is the Prophet of Mercy sent upon all the worlds, and he is under the protection of Allah. Said, “Who do you think?” and added, “Allah will save me!”
You see, our Prophet said:
The hodja is reciting the original text of what our Prophet said.
Gavres had taken an oath to kill our Prophet, and he made a move to our Prophet in full strength in order to kill our Prophet. Our Prophet said, “Allah! Deal with Gavres however you will.”
Even though Gavres had made a move with his sword in full strength, he felt an acute pain right between his two shoulder blades, and he dropped the sword.
Our Prophet took the sword and said, “O, Gavres!” and added, “Who will save you from me now!” You see, he had said that Allah, whom he believed had saved him, and asked him, “Who will save you now.”
There was no way out for him because he was a polytheist. Besides, he was worshipping idols, and the idols cannot help themselves, let alone helping others.
Gavres said, “Nobody can save me.”
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Our Prophet said, “Then recite the shahada (the testimony).”
He said, “No,” and added, “But I will not fight you, and I will not aid your enemies. I can bear witness to that,” he said.
Meaning, Gavres did not want to encounter our Prophet ever again, nor did he want to fight. He said, “I will bear witness in this regard,” and gave a promise. Then, our Prophet gave him his sword.
Gavres said, “O, Muhammad (asw)! Indeed, you are really good!”
Our Prophet said, “I am more worthy of Allah than yourself.”
Gavres departed, and some of the people whom he narrated this story adopted faith.
Now, some people say, “Why did our Prophet give him the sword? He may not have kept his word and attacked our Prophet again.”
O, the man who thinks that! Turn and take a brief look at your iman (faith)! He is under the protection of Allah.
He is a Prophet sent upon all the worlds as a rahmat (mercy) by Allah.
He is a Prophet, and he would not fear or hesitate had he come to the world right now. He teaches the sharia (law) and the measures to humanity, and implements them. So many things change when it is only about him. So, do not compare the Prophet to anyone else. He is al-Insān al-Kāmil (the complete person). He is the greatest servant (qul) of Allah, the greatest Messenger.
See, Gavres went ahead and narrated what happened to his friends, some of them became Muslims. In the end, Gavres did not become a Muslim but it did not matter, rather those whom he narrated what happened became Muslims.
Once the flood settled, our Prophet crossed the stream and went to his army. He told them what happened, and then the 71st verse of Surah al-Nisa [4] revealed. What does Janâb-i Haqq say in it? Allah commands taking precautions, and being vigilant. Our Prophet is under the protection of Allah, but see what he says to his ummah. The Quran and our Prophet says, be vigilant. Not everyone is a Prophet, so everyone has to do their duty. The Prophet does his duty as well, but he has a special personality, and he has a special place near Allah. That is why you should observe the measures that the Prophet brought, and take your precautions! The verses that command taking precautions came after this.
Now, Imam al-Abu Yusuf said after our Prophet’s demise the salat al-hawf (fear namāz) will be performed with two imams in dangerous settings. Some of the Maliki âlims (Islamic scholars) also follow the same view. However, the majority of the âlims (Islamic scholars) say the one who takes that place is a vicegerent of the Prophet, so it applies to the head of the state.
Then again, the companions (sahabah) had performed the salat al-hawf (fear namāz) just like our Prophet would, in Tabaristan. Hudhayfah ibn al-Yaman had described, and Sa’id ibn al-As had led the namāz. As for Abdullah ibn Semure, he had led the namāz the same way in Babel.
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The 103rd verse of Surah al-Nisa [4] says that you should do dhikr (remembrance) of Allah from the heart at every moment of war. The Hanafites say the namāz (prayer) can be compensated (qada) later in tight situations where you have no opportunity to perform it. For example, four times of namāz (prayer) was left for compensation (qada) in the Battle of al-Ahzab, or rather Battle of the Trench as we know it when the enemy laid siege on Madinah, this was a war which our Prophet participated in. Imam al-Shafi’i says you should re perform the namāz (prayer) that was performed in tight situations, meaning he said you should compensate (qada) them. This is why we see in these verses that it is not possible for the believers to abandon the five times of namāz (prayer), and that it will not be possible ever. The namāz (prayer) should be performed properly at its prescribed times. Even in battlefields and on the front lines, and even in the tightest situations, the Islamic armies have never abandoned their namāz (prayer).
Our Prophet had participated in many battles, but it was just in the Battle of the Trench that he had left four times of namāz (prayer) to compensate (qada) them later, as the narration says. It was never seen or heard that he had left any other namāz (prayer) to compensate (qada) them later. The namāz (prayer) was observed even on the front lines.
Now, let us talk about men and women who say they are Muslims but do not perform their namāz (prayer). Take a look at our grown daughters and sons! They either don’t know the commands of Almighty Allah, or they are openly revolting against Allah. Whatever it is, the Muslims have to observe their namāz (prayer) properly at their times, and they should. That is why namāz (prayer) and its prescribed times are determined as five times a day in these verses of the Quran by Janâb-i Haqq. That said, Allah explained their times and attributes to our Prophet, and our Prophet implemented them and showed people how to perform them.
“The dawn namāz is the witnessed namāz,” says the 78th verse of Surah al-Isra [17]. The five times of namāz is pointed out in that verse, just like it was in the other verses. The witnessed namāz is the dawn namāz, and the angels of the day and the night are present. Then, only the angels of the day are left, and the angels of the night depart with change of guard. This way, they do the changing of the guards.
“Maintain the namāz of the day and the night,” says the 114th verse of Surah al-Hud [11]. The five times of namāz was also implied in that verse.
It is narrated from our beloved Prophet that he said: “If you wash yourself five times a day in a stream that runs near your house, will there be dirt on you?” The companions (sahabah) said, “No, there won’t be any dirt.” He said, “Just like that, five times of namāz will not leave on you any sin.”
It will conduce towards the amnesty of the sins, and all your minor sins will be removed, and the major sins will start to shrink.
Then again, in the 130th verse of Surah Ta Ha also indicates the five times of namāz. That said, the 17th and 18th verses of Surah al-Rum [30] also indicate the five times of namāz. Prophet Muhammad has explained the boundaries of namāz and how to perform them. These ways have come to this day by being implemented. That said, evil innovations (bid’ah) have never gotten into the understanding of religion of Ahlus-Sunnah wa’l-Jama’ah ever.
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That said, nobody can distort the religion of Islam. People may distort themselves, or lead others astray, but there cannot be any distortion in the religion. Evil innovations (bid’ah) or falsehoods cannot get in Islam.
Now, five levels have been taken into consideration in the cycle of life in the universe. The first level is coming to the universe, and growth. The second level is youth. The third level is adulthood. The fourth level is old age, and the fifth level is death and beyond.
A namāz is prescribed for each of these levels. We can understand these when we take a look at the 103rd verse of Surah al-Nisa [4].
It is said that everything about a person who maintains the namāz in orderly fashion is orderly. Namāz is a debt of gratitude. We are in debt to our Rabb with every fibre of our being. For our Rabb created us, and made us live, and adorned us with bounties (nimat), and we are in debt as servants (qul) for all these endless and boundless bounties (nimat).
You see, one of these debts is the five times of namāz, which is our debt of gratitude to Almighty Allah. This is a necessity of our creation, and us being servants (qul). That said, we should perform it with pleasure, with love of Allah, and sincerity. One should perform namāz with pleasure. And namāz is a miʿraj (journey). Namāz is to stand before Allah with respect. Namāz is to meet Allah five times a day, and our relation with Allah becomes official with namāz. A Muslim knows that he or she is in the presence of Allah Ta’ala at all times, but he or she also does his duty as a servant (qul) and his or her worship with namāz, and he or she does that the way Allah wants. Janâb-i Haqq told us to show respect to Janâb-i Haqq, and worship Janâb-i Haqq, and told us how to do it. What does Janâb-i Haqq say?
Says, do qiyam (stand), do rukū (bow), and do sajdah (prostrate), and recite this and that during the qira’at (recitation). Says, recite this and that while during the rukū (bowing). Says, recite this and that during the sajdah (prostration). Says, recite this and that during the qada and salaam. You see, our actions become worship or ibādāt when we do dhikr (remembrance) of Allah with the words of Allah in a way that suits the wishes of Allah. Otherwise, what people fabricate in their own minds are not considered worship. They are the people whom the Shaitan deceived. If everyone could worship according to their whim, then Al-Quran Al-Karim, Jibril, or Prophet Muhammad would not have been sent. Prophet Muhammad would not have taught or applied any actions with the people, rather he would say everyone should act according to their whim.
See, some people fabricated some stuff, and calls him worship, and then attributes it to the tariqah (school), and attributes it to his own understanding, and then goes on and imposes upon someone. As for Ahlus-Sunnah wa’l-Jama’ah, they have been preserving the Islam that Prophet Muhammad implemented to this day. That is why there is no Islam in the religious understandings other than Ahlus-Sunnah wa’l-Jama’ah, and the others are fabrications. If you do something that has no place in Islam with the intention of worshipping, you’ll see that it is no different than the idolaters worshipping the idols. You see, what were the idolaters doing? They were worshipping the idols that they have idolized, and they would consider what they do worship.
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The way Allah Ta’ala sent forth, and Prophet Muhammad implemented has been preserved to this day by the righteous Muslims and the grand scholars or âlims of Islam. They have brought the knowledge (ilm), the actions along with their applications. This way will continue until the Last Day without being distorted. That is why, the religious understandings that are other than this, such as evil innovation (ahlul bid’ah) and misguidance (dalalah), are considered out of Islam. They are fabricated later, and they have nothing to do with Islam. Everybody should tell each other the truth. Namāz is to be performed the way Prophet Muhammad performed it, the way our mujtahids and our grand âlims follow.
That said, there are the mujtahid schools, and all the âlims or rather Islamic scholars who come from those schools or ecoles, who constitute the ijmā (consensus) have the same view. Now, the understanding of Islam that our Prophet implemented still continues in this day through Ahlus-Sunnah wa’l-Jama’ah. As for the ones that are considered outside this way, they have rights and wrongs. For they are not based on the truth. As long as the truth is withheld, nobody would be doing any favours to anybody.
Some people are polishing the apple for others, and this serves the purpose of some. Then, the man who leads that wrong procures an unearned income through it. There are people whom he deceived around him. Some of them have been deceived by him, and they have been taken in by him. There are also those who procure unearned income, and there are those who have been deceived, and there are also people who accepted that wrong way as a belief system.
The real danger here are those who lead the thing, those who procure income, because the others are being deceived. You see, they are portraying something that has no correlation whatsoever with the truth as the truth itself. But their ways have no correlation whatsoever with what is right (haqq) and real (haqiqa).
Do you know how Ali used to perform the namāz? Do you know how Umar, Uthman and Abu Bakr used to perform the namāz? They would perform the namāz the way our Prophet performed it. Then, the Tabi’un followed the sahabah (companions) who performed the namāz just like our Prophet. Then, the Tabi‘ al-Tabi’in followed them, and this way has been followed and preserved by all others, for example the ulama. This way has been followed and preserved up to this day along with the Quran, the Sunnah, ijmā, and qiyās, and through knowledge (ilm) it has been put on the record.
This is why all the books that are about fiqh (jurisprudence) were written, along with all the exegetical or tafsir books, and the books that are about kalam. So, what about the hadith-i sharifs? They were cleansed from the falsehoods and purified. Their property deeds were taken, and they have been preserved to this day, they were written as such.
They have been preserved, and will be preserved until the Last Day. Can there be religion (din) without the Quran, the Sunnah, ijmā, and qiyās? Some deny the Quran, and label what they do as worship. Some deny the consensus or ijmā, meaning all mujtahids and âlims, and try to portray what they fabricate as worship. I am shouting out to the entire world, foremost all Muslims about this, pay attention to these! The truths shall be said for the salvation of the entire humanity from the wrongs. There have always been corrupt groups of fitna and fasād who aim to destroy Islam from within throughout every century. There have always been people like Ibn-i Saba, and groups of people like him. There have been false philosophies involved in this. There have been many imposter sheiks and false tariqa (schools) found by imposter sheikhs. That is why the things that does not suit Al-Quran Al-Karim, the Sunnah, ijmā, qiyās, and the original sources, along with everything that does not suit the Islam what our Prophet applied is nothing but evil innovation (bid’ah) and fabrication, and they have no correlation whatsoever with Islam.
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That is why there are no differences between the ijtihads of Al-Imam Al-Azam and Ja’far al-Sadiq today. Those who say there are differences are not saying the truth. Muhammad Bakr, Ja’far al-Sadiq, and Al-Imam Al-Azam are the highest Islamic scholars (âlims) of the Tabi’un Period. But it was not just these three, at that time there were a lot of Islamic scholars (âlims). They have met with the sahabah (companions). They knew how Islam is lived in the heat of the moment, and the ecole of mujtahids would continue with the grand mujtahids and grand Islamic scholars (âlims). Those who neglect these and the Quran, and impose upon the people what they fabricated which suits their nafs (self), desire, and whim are ruining themselves and humanity. This is why you should do jihād (struggle) with utmost perseverance and will. The first jihād (struggle) is to obtain correct information, such as knowing Islam correctly, becoming a real Islamic scholar (âlim), becoming truly competent in knowledge (ilm), and to bid or tabligh Islam to the people with correct knowledge (ilm). The necessity of the right (haqq) religion is to rule with justice. The necessity of the right (haqq) religion is to rule with justice. This is valid for the Muslims and non-Muslims. Whoever it is, even if it is a disbeliever (kāfir), you have to judge him justly whether the outcome is for his benefit or for his detriment. You cannot pervert the course of justice. You have to judge the non-Muslims the same way you judge the Muslims.
Islam is a religion of justice. Islam is a complete justice, with its every aspect, and it is rahmat and mercy. That said, Islam is the embodiment of social justice, and heavenly and unearthly justice. So, “judge between the people by what Allah has shown you.” What is being said here? “Judge by what Allah has shown you.”
The obligation of a judge is to pursue the truth. A judge does not adjudicate with personal opinion and ijtihad. So, what does a judge do? He will gather manifest and visual evidence personally. This is what it is according to Al-Quran Al-Karim, and ilm-i suhudi. Ilm-i Suhudi, he will gather the visual evidence and the concrete evidence, for you cannot adjudicate with ijtihad. At first, all the evidence and visual evidence should be brought to the open, and investigated.
“Bi-mā ʾarāka llāhu,” said Janâb-i Haqq. What did Janâb-i Haqq say? Says, “Judge between the people by what Allah has shown you.” Bear this in mind, you can’t judge by personal opinion! A judge cannot adjudicate by his own personal opinion, for a judge cannot adjudicate on assumption. Rather, it is said that you should judge by what Allah has shown. For personal opinion is not knowledge (ilm), and assumption is not knowledge (ilm) either. As these are not considered knowledge (ilm), the judges have to judge by Ilm-i Suhudi, as the 105th verse of Surah al-Nisa [4] says. This is what Janâb-i Haqq said.
You see, a judge cannot adjudicate by reading minds, or by his personal opinion, or according to his own ideology. If a judge adjudicates by these, then he would not have dealt justly. You cannot adjudicate according to ideology, your own assumptions, or your own personal opinions. Rather, they have to judge by the manifest proofs and the right and real principles of justice. You see, Islam and Al-Quran Al-Karim clearly says these things. Besides, what a Muslim should foremost do is to observe the justice unconditionally, and to judge by justice.
Time Stamp: 40:24
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Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 146
On the 105th and 113th verses of Surah al-Nisa [4].
I seek shelter in Allah from the rejected Satan. In the name of Allah, the Most Gracious, the Most Merciful.
Our lectures on the lessons of the life-giving Quran continues. It is the glorious Quran that is written by Almighty Allah as a rahmat, mercy, salvation, and as prescription of these. Almighty Allah placed all laws and rules of life in it, and it enlightens the hearts, and prepares people for the never-ending blissful life. May Janâb-i Haqq bestow upon us being happy and living the real life. We ask this from the grace, blessing, and generosity of Allah.
Astaizu billah:
The hodja is reciting the 105th, 106th, 107th, and 108th verses of Surah al-Nisa [4].
Estağfirullah bi adedi zünûbînâ hatta tufer, Allahu Ekber hatta tufer.
Friends, we’ll give you the core meanings of the sacred verses of the Almighty Rabb, and our lecture on preliminary or exegetical notes about them continues.
Our Almighty Rabb commands: “Indeed, We have sent down Al-Quran Al-Karim to you with the truth so that you may judge between people with what Allah has shown you. Don’t be an advocate for the traitors.”
Dearest friend!
The one whom Allah addresses in this verse is the Prophet of Mercy sent upon all the worlds, the Glorious and Beloved Muhamad Mustafa. Allah says, “We have sent you as a rahmat (mercy) upon all the worlds, and we have sent down Al-Quran Al-Karim to you with the truth.” Says, “O, Muhammad (asw)! We have sent it down to you.” Says, “Judge between people the way Allah has shown you,” bear this in mind! Allah says that you will judge between people the way Allah has shown you. And says: “Don’t be an advocate for the traitors!”
Allah says, “And plead to Allah for forgiveness, indeed Allah is Forgiving, Merciful.”
There is no end to Allah’s rahmat, mercy, grace, and generosity.
Allah says, “Do not argue for those who betray themselves! Indeed, Allah does not love the one who is treacherous and sinful.”
Allah says these to us in the person of Allah’s beloved Muhammad. That is, Allah tells Muhammad to spread Al-Quran Al-Karim and its sacred content to the entire humanity. The message is for us, for the entire humanity and the jinn.
Time Stamp: 4:58
“They seek to hide their treachery from the people, but they cannot hide it from Allah,” they fear people but they don’t fear Allah, “Whereas Allah is with them when they plot by night with a discourse that Allah does not approve of,” meaning Allah is with them while they plot by night.
So, Janâb-i Haqq says, “O traitors! Wherever you make evil plans, I have already sieged you, for I am already with you. I am closer to you than yourselves. I encompass whomever I wish with my Punishment. I can strike you from within or outside, and I can encompass whomever I wish with my rahmat (mercy). I may make them happy from within and happy from outside. I may do what I wish, but whatever the traitors earn, I will give them equal punishment in return. I will give the reward of the innocent, and give the retribution of the wrongdoer (zalim) according to his wrongdoing (zulm).”
Janâb-i Haqq says, “I will give the reward of belief (iman) and good deeds (amal-e-saleh) in the best possible manner.”
You see, Janâb-i Haqq has encompassed what they plot with Janâb-i Haqq’s knowledge (ilm), and encompassed them in every possible aspect. As long as Allah wills. Allah always hears, always listens and hears us. Allah always sees what is in us. Those who can’t see Allah, those who are heedless of Allah, and the ignorant ones do not think that Allah sees them. They don’t think that Azrael breathes down on their neck either! Azrael is breathing down on your neck, and he is waiting for your term (ajal) to end. He will take your life, and if you are faithful, then it is okay. But if you lack faith (iman) and Islam, then he will take you with your rebellion and disbelief (kufr), and bring you to the presence of Janâb-i Haqq. So, get your mind together!
Janâb-i Haqq is giving the best and unequalled advices, and says:
The hodja is reciting the 109th and 110th verses of Surah al-Nisa [4].
You see, Janâb-i Haqq is informing us about all dangers, and also informs us about the good news.
“Aha! Let’s say you have pleaded for them in the life of this world.”
Allah says this to those who defend the treacherous people, and those who defend the transgressors (zalimun).
“But who will plead for them with Allah on the Day of Judgment? Or, who will be their representative?”
You may find lots of false witnesses in the world, and hire attorneys and representatives with money. But Allah’s justice is superb, and Allah is the judge of the judges, and the ruler of the rulers. So, when you come to the presence of Allah, you’ll stand in the grand court, which is the Mahkamah al-Kubra, on the Day of Judgment. Allah will bring all attorneys, all judges, all rulers, all generals, along with the rich, the poor, the theologians, and everybody to the presence, and bring them to the court. In it, bribes, lies, and wealth is useless. So, who will represent who when the divine justice is fully manifested?
Time Stamp: 9:58
Allah’s armies have laid siege, and everybody is chained up! So, what did the beloved and obedient servants (qul) of Allah do? They are under the ʿarsh (the throne), on the hill of Misk-i Amber, near the throne of ruby and emerald.
The reward of every good deed is goodness, and the punishment of every evil deed is the punishment it necessitates. Allah’s grace is endless and boundless. Allah multiples the sawāb (reward) ten times or seven hundred times or more if you do a good deed. If you do commit a sin, then Allah does not write one sin as two sins. This shows us that Allah’s bounty, generosity, blessing, grace, and rahmat (mercy) is great, and shows us that they encompass all worlds.
This is why you need to go to the presence of Allah with your belief (iman) and good deeds.
Janâb-i Haqq says: “Whoever commits evil or wrongs himself and then pleads to Allah for forgiveness, will find Allah Forgiving and Merciful.”
You see, Janâb-i Haqq clearly informs us about these.
Janâb-i Haqq says:
The hodja is reciting the 111th verse of Surah al-Nisa [4].
“Whoever commits an evil, will have done evil to his own nafs (self). Allah is All-Knowing, All-Wise,” don’t you ever forget this!
Then again, Almighty Rabb commands:
The hodja is reciting the 113th verse of Surah al-Nisa [4].
Let us see what our Almighty Rabb, the One and All-Able Ruler of all the worlds, Almighty Allah says:
“If not for the grace and mercy of Allah upon you, a group of them would try to lead you astray.”
You see, they have tried so many times to return our Prophet from his righteous cause. All the imperialist powers of the world were against him, along with all the taghuti powers or false deities of the world. What were they doing? They were trying to dissuade him from his righteous cause.
So, what does Janâb-i Haqq say?
Janâb-i Haqq says: “Whereas they do not mislead anyone except themselves.”
Says, “Nobody can dissuade my Beloved Muhammad, even if many worlds just like this one had formed an alliance with all evil powers, they cannot mislead him.” Says, “O, the Glorious Prophet (asw)! Nobody can do you any harm!”
Endless and boundless thanks and praises to Allah who sent that Prophet to us and all the worlds. Endless and boundless thanks and praises to Allah, who sent upon us this glorious Quran, and who manifested to all the worlds with the glorious Islam.
That is what Janâb-i Haqq said. “They cannot do you any harm,” says Janâb-i Haqq. In fact, they could not do him any harm. He was born as an orphan, and grew up as an orphan. The false deities (taghuts) and all the armies of the state of the idolaters wanted to do him harm, they wanted to tyrannize the believers. They wanted to set the sun before it was born.
Time Stamp: 15:12
They wanted to destroy the cause before it was born, but the abode of disbelief (kufr) is Jahannam (Hell). There are the first and foremost taghuts or false deities, who were the pharaoh class, and Allah took their lives and placed them in Jahannam (Hell). That said, many wonders and miracles, and miracles upon miracles had occurred in the Battle of Badr. Nobody can afford standing against Allah. O, brave fellow! The power you possess belongs completely to Allah! If Allah takes it from you, then you’ll have nothing left. You are taking a breath, but if Allah does not let you take another, your life will end at that very moment. So, take each breath with belief (iman), and thank Allah for each breath. Believe in Allah. Believe in Al-Quran Al-Karim. You see, Al-Quran Al-Karim is Allah’s Book, and there is no doubt about this! So, get your mind together!
I am from you, and you are from me, this is why I am telling these. We are us. We’re all Allah’s servants (qul). We are Muhammad’s ummah. We are the children of Adam and Hawwa. We are us. That is why I am saying these. I am saying these because Islam is a religion that encompasses the entire universe. I am saying this because Al-Quran Al-Karim is universal and it encompasses all souls within its context. It incorporates all consciousness inside itself. It is a kitab al-mubīn (clear book), and glorious. I am saying these because the Quran is Azimusshan meaning it is Glorious. Also, I am saying these because I love all people!
For we are all servants (qul) of our Almighty Rabb! We are to love the things that are to be loved! And criticize the things that are to be criticized. We’ll say the right things are right, and wrong things are wrong. We’ll call what is true (haqq) right, and call what is superstition (batil) wrong.
We’ll not polish the apple for anyone, for there is treason in it. There is covering the truths in apple-polishing. You’ll bring what is wrong and superstitious to the fore if you flatter people. Is this conscientious? What do you think will happen to the truth if I polish the apple for someone, and call people my lord, call people my master, and this and that, and try to flatter people all the time, what do you think will happen to the truth? Let us not do that, for the truths are our endless and boundless treasures, and ignorance is our enemy. Let us all stand against ignorance, and let us all vie for knowledge (ilm) and wisdom (irfan).
You see, Al-Quran Al-Karim is the source of the belief (iman), knowledge (ilm), and wisdom (irfan)! It is the source from which the minds and consciences take inspiration. It is the embodiment of Islam.
That said, Al-Quran Al-Karim incorporates the written signs (ayat), and they are the verses of Allah. But there are also the cosmological signs which are called kevni ayat, they are also Allah’s signs (ayat). We are all in the kingdom (mulk) of Allah, and man is the most honourable servant (qul) created by Allah. Man is the most honourable creature, and the heavens and the earth are for man.
If only humanity did not choose disbelief (kufr), and did not go for polytheism (shirk). If only people did not rebel against Allah, and Jahannam (Hell) would not have been created. But humanity does not listen to their Rabb. What did they choose instead of belief (iman)? They have chosen disbelief (kufr). They substituted monotheism (tawhid) with polytheism (shirk). They substituted knowledge (ilm) and wisdom (irfan) with ignorance. They have rebelled against Allah whereas they should have obeyed. That is why Jahannam (Hell) is standing at attention as a necessity of justice.
[2:24] “Prepared for the faithless (kāfir),” says Allah.
The hodja is reciting an excerpt of the 24th verse of Surah al-Baqarah [2].
Says: “Beware the Fire whose fuel will be humans and stones,” fear it and beware of it, and fear Allah!
Time Stamp: 20:02
And says to the deniers that Jahannam (Hell) is waiting for them in ambush and it is ready. See, Jahannam (Hell) is an abode of punishment which is a necessity of justice. There is a punishment for each crime, and Allah’s justice is a complete one. Allah is free from cruelty, and does not give anyone a punishment they did not deserve. Allah forgives many of it, and punishes whom Allah sees fit for punishment. You see, on one hand Allah’s rahmat and mercy encompasses all the worlds, and on the other hand this is the manifestation of Allah’s justice.
Do you think belief (iman) and disbelief (kufr) are equal? Do you think ignorance and wisdom are equal? Do you think the innocent and the tyrant are equal? One of them tyrannizes the other, and the innocent groans bitterly under his tyranny. One of them tyrannizes the other, are they the same? Don’t you want justice to manifest here? Nobody will get away with what they did. It does not matter if you are a lord, a commander, or even if you take the titles of all the marshals of the world onto yourself. No matter who you are, you have to have faith (iman) and stand before Allah with obedience, and good deeds. You have to go to Allah’s presence with obedience to Allah, which is called kalb-e-saleem, or sound heart as Janâb-i Haqq calls it.
The hodja is reciting the 88th and 89th verses of Surah al-Shu’ara [26].
Allah says that there is a day ahead of us, on which neither wealth nor children, nor position, nor chair, nor rank, nor richness, nor poverty will be of any use.
The hodja is reciting the 89th verse of Surah al-Shu’ara [26].
“The sound heart (qalb-e-saleem) that obeys Allah will avail,” says Allah.
You see, a sound heart (qalb-e-saleem) is one that is filled to the brim with iman or belief.
Time Stamp: 22:36
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