Turkish English Tafsir Lesson 183-187
Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 183
I seek shelter in Allah from the rejected Satan. In the name of Allah, the Most Gracious, the Most Merciful.
Dearest and most valuable audience!
We have given you meanings of verses of Surah al-Maidah . We shall continue our lecture with their sacred discovery, riwayat (narration) and dirayat (their comprehension), and our discovery notes regarding them. Janâb-i Haqq says this in the 15th verse of Surah al-Isra: “Everyone bears the burden of their own sins.” This is about carrying the burden of sins, and it is also necessary to try not to commit any. Then again, in an authentic hadith-i sharif narrated by Muslim, al-Tirmidhi, Abu Dawood, and Ahmad ibn Hanbali… May Allah bestow abundant mercy upon all of our Islamic scholars (âlim), and authors (muallif). The following is narrated from our Prophet in this hadith-i sharif.
The hodja is reciting the original text of the hadith.
Let’s see what our Prophet says in this hadith-i sharif: “The things said by two people who swear at each other belong to the one who started it.” You see, he says that whoever started the cursing, the dispute, and evil is the owner of all those things. However, this is valid as long as the oppressed does not transgress beyond the limit. That is, neither the oppressed nor the wrongdoer can overstep the limit, for there are measures. You have to abide by the divine measures while dealing with the wrongdoers as well.
Islam is a complete justice, and it is living under Allah’s command. As you know, one of the first prerequisites of finding life and being happy is to be a just person, and to be moderate, and to pay attention to the divine measures as best as you can. This goes for those who disrupt the public order, cause corruption, do banditry, and insurrection are also like this. We must pay attention to these! If some people are disrupting the public order, and cause dissent in people, and there is corruption, banditry, and insurrection, then what is necessary must be done against them. Murder is the greatest evil. See, this is one of the greatest evil acts.
See, in these verses Janâb-i Haqq narrated the parable of Cain and Abel. Janâb-i Haqq narrated to us the mindset that martyred and murdered the Prophets in Israel. Whoever has these violent traits are all the same. It does not matter whether they are from the East, West, North, or South.
Janâb-i Haqq may refer to an individual while saying a truth, but gives a lesson to the public. That is why all eras and the nations and states of all times must get their lessons from Al-Quran Al-Karim forever and ever, until the Last Day. The lessons in the Quran are lessons given by Allah to us servants (qul). They are not lessons given by an ordinary person. Everyone should know this, and inscribe it into their hearts. You should not hear these by your ear but by your heart.
That said, murder is a great evil-doing (zulm).
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The murder done by Cain have been setting tongues wagging. As you know, who is Cain? He is a brother-killer. He is the murderer who killed Abel. His father is a Prophet, Adam Alaihissalam. His mother is our mother Hawwa. From this perspective, all people are Adam’s children, and Allah’s servants (qul). No one has the authority to do injustice to another. We must carefully abstain from jealousy. The best admonitions are given to those who object to the divine will and those who are jealous. But sometimes admonitions gain a promotive status. Some people consider them incentive reasons. Violent murderers or jealous people don’t want any admonition whatsoever. The exceptions don’t break the rule.
Even the best and most suitable admonitions do not give results when it comes to jealous people and those who object to the divine will. Abel had given such a good admonition to his brother Cain. Al-Quran Al-Karim clearly states this truth as a divine utterance (kalam). So, it means that divine justice overcomes those who don’t accept Allah Ta’ala and the Book, Allah’s justice, Allah’s distribution.
In the end, what did Cain the Murderer say to Abel? “Killing you is so easy,” he said. That is, he got spoiled because he was giving him admonition. He was saying, “Killing you is so easy, and such a sweet thing to do.” In the end, this mindset turned into a mindset that seeks council of crows. This murdering mindset has no intellect. Those people who kill humanity unjustly are even lower than the corpse eating crows because even Cain was schooled by a crow. He could not figure out how to bury his brother after killing him. A crow started scratching earth, and buried a dead crow in it, and thus he learned. Now the mindsets of those who don’t accept divine justice, who don’t believe in Allah, who object to Allah, who object to the laws of Allah are even viler than that of the crows. A crow is created as it is, and it is doing what its innate nature (fitrah) necessitates. However, humans are ashraf-ul-mahlukat (the most honourable creature). Humans are among the most valuable creatures that are created. The entire universe was created for mankind. Jannah (Paradise) is fully furnished and created for mankind. So, why was mankind created? That is, to believe in Allah, to submit to the command of Allah, and to be a proper servant (qul) to Allah, and to benefit from Allah’s everlasting bounties (nimat). See the situation in the end. The murderous mindsets don’t have any conscience for you can’t find any pity for humanity in faithless hearts. They are jealous, they are intolerant. They want everything for themselves, and don’t want anyone else to have anything.
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See, this is the mindset that is jealous and objects to the divine will, bear this in mind! The vile and treacherous mindset that objects to the divine will and is jealous. This is the mindset that causes great distress to humanity. Whatever evil mankind has to deal with is due to them. There is a divine justice that can say stop to them, which is Islam, and divine laws. See, Islam is the side of Allah. Islam is on the side of justice and what is right and real. There is a complete justice in Islam, which does not pull strings for anyone. Bribery is not valid in Islam. There is no preferential treatment in Islam. No such thing is valid where Allah’s pleasure (riza) and command are present. This is what Allah made predominant in the world of humanity, and this is why Islam came. This is why Islam renewed the past. This is why Islam incorporated the documents of future in itself. See, if you take away these sacred feelings from people, then woe to the world! Then the crows will come, and they will elect whoever eats more corpses as their boss. The hyenas will come and elect the hyena that tears the food into more pieces as their head. If you take away true knowledge (haqiqi ilm), true wisdom (haqiqi irfan), science, true justice, faith (iman) and its principles from humanity, then this is what happens. Social justice can only be found in papers. The rights and freedoms in the constitution will be useless. What will people do regarding those who follow their ideology? They will favour them, and punish those who go against their ideology. Is that justice? Do I have to live my life according to your sweet will? I want to be a servant (qul) of Allah. I want to live by Allah’s justice and Allah’s principles. Do you have anything to say? I don’t want to serve people slavishly, and there are holy principles and a divine order called Islam that wants all people to be free. Islam came to save all people from serving others slavishly, and slavery. Islam came to give the complete freedom. Islam came to manifest true justice and law. Islam came so that no one can exploit other’s rights. See, why does Al-Quran Al-Karim narrate the history thoroughly? Throughout the history Bani Isra’il has been after insurrection, money games, and plots; they have caused loss of so many lives and fortunes. They are disbelievers of Musa (Moses) and the principles he brought. They don’t believe in the true Torah, Bible, Isa (Jesus), Quran, Muhammad, or Allah’s unity. They are enemies of Musa (Moses) and the Torah, Isa (Jesus) and the Bible, Muhammad and the Quran. Throughout the history Bani Isra’il has been after insurrection, money games, and plots; they have caused loss of so many lives and fortunes. Today, they are shedding blood in the world and the world watches. There wouldn’t be any killings if the world could do everything correctly. There wouldn’t be any blood if people hadn’t favoured each other like this. Some people take pleasure in these killings. Even the hyenas don’t have the conscience that takes pleasure in killings. Their consciences are even viler than that of the hyenas. They are shedding blood on earth, and mankind is being exploited. We are talking against these murderers who shed blood unjustly, and the vampires who devour people’s rights. That is why the Quran embraces humanity with the sacred verses of Al-Quran Al-Karim and Allah’s rahmat (mercy). Prophet Muhammad came to embrace all people with mercy.
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It came for us to eliminate the wrongs altogether, and make the truths sovereign. Ibn-i Abbas (r.a.) says that they violated the agreement and started blocking paths and they transgressed. Many of them gave promises. They gave a promise to Allah. They gave a promise to ulū al-amr (lit. those vested with authority). They gave promises to each other. Yet they violated the agreement, blocked paths, and transgressed. In the end, what can overcome them? Divine and social justice can overcome them. You have to establish the social order. You need to straighten the ways that lead one to transgression, and you need to redirect those ways to the rights. You need to study the reasons why they block ways. You need to study the sociological, physiological, physical and spiritual causes of these. Islam brought forth the remedy of these. Islam brought forth educating the consciences, disciplining the soul, disciplining the heart, good morality (akhlaq), and the best things instead of transgression.
Then again, Ikrime and Hasan al-Basri says this about the situation of the polytheists (mushrikun). Again, some people from Urainah came but they were sick and poor. Look, there are certain mentalities that don’t understand goodness. There are mentalities that contemplate evil as they are treated well. Divine justice is imperative against them. They came, but they were sick. These people from Urainah were sick and poor when they came to our Prophet, and they said, “We are Muslims.” Our Prophet had sent them to the pasture of the camels of bayt al-mal (royal treasury). Our Prophet allowed them to live on their milk, and make certain types of medicine from the bodies of the camels so that they may be free of their illnesses. After a while they felt good, and their physical and spiritual illnesses were cured, they had found remedies for them. They killed the shepherds when they became well. Bear this in mind! They took the camels and escaped by blocking the ways and violating. See, there are such evil mentalities in the world against good. See, the justice if for them.
They were caught. Of course, they were caught. You can neither escape from the Messenger of Allah or Allah. No matter where you run, Allah is there, Allah’s armies are there, and the armies of Allah that will implement Allah’s justice are present. The conscious, righteous, faithful, and just people are the noble inheritors of the earth. They are the custodians of the earth. However, if you bring a wolf to lead the sheep as a shepherd, then you will not be seeing those sheep again, because woe to the herd when the wolves become the shepherds of the sheep.
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That’s why the competent cadres that will adjudge for the better good of humanity must be on duty. That said, an understanding of faith (iman) and conscience must be predominant next to ability and skill.
“They were caught,” according to a narration of Anas ibn Malik, Urwah ibn Zubayr, and others. This is about the verses of Surah al-Maidah . We continue our lecture by mentioning historical matters and the reasons why these verses were revealed, with regards to the verses that we gave their meanings before. We are trying to convey riwayat (narrations) and dirayat (their comprehension), and perfect discovery notes.
Nevertheless, Banu Khalil, Abu Bureyde, violated the agreement. These were happening in the Era of Bliss, during our Prophet’s time. “Akd-i Muvazaa.” They had killed some people of Benî Kinâne. Benî Kinâne is a tribe, and they took their goods. In the end, the verses about them came, and divine justice was implemented. The majority of the faqihs (experts of fiqh) say this encompasses fāsiq Muslims as well. So, in this parable the crimes of certain people of tribes are mentioned, but the decree is not restricted to this. No matter who commits the crime, or who will commit the crime; these are verses of the Quran that encompass all of these until the Last Day. That is why when a fāsiq Muslims commits this crime they will be punished the same way, it encompasses them as well, says the majority of faqihs (experts of fiqh).
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– The End –
Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 184
I seek shelter in Allah from the rejected Satan. In the name of Allah, the Most Gracious, the Most Merciful.
Let’s talk about people who calls themselves Muslims, and those who are under protection of Muslims. Now, there is no amnesty to the grand thieves, social and political thieves who attack lives, properties, or honours of dhimmī people. The required divine justice has been stated in Al-Quran Al-Karim. They are to be punished, and exposed. Who are they? Muslims protect the dhimmī people, but who are they? Well, they are non-Muslims who live under the protection of Muslims. Throughout history, Islamic states has been protecting all non-Muslims who live under its sovereignty. It has protected their lives the same way it protected its own people’s lives. This is why no matter who it is, Muslim or non-Muslim, the social and political perverts and grand thieves who violate people’s lives, properties, or honour must be punished, and divine justice should be manifested here. There is no amnesty for them. See, when you forgive them, you actually jeopardise mankind’s environment of safety into danger. Janâb-i Haqq had set forth what should be forgiven and what should not be forgiven. Islam punishes grand thieves. As for the minor thieves, if they are stealing due to hunger and poverty, then those who leave them hungry will be brought to the book. If a social state wastes the means of the state, and does not give the poor his rights, and does not implement social justice, and leave a part of the country hungry, then the one who should be punished is not the poor people who are left hungry – but those who exploit the rights of the nation should be punished. Understand the religion of Islam and the glorious Quran well; those who know them well know about these well. As for those who don’t understand and side with exploiting the world, they are objecting to the justice of Islam. Why? Because they want to continue to exploit the world and bleed people dry.
If you snatch away consciousness, faith (iman), and morals (akhlaq) from the heart of the nation, leave them hungry, exploit their rights, and continue to bash people’s heads in with sledgehammers and become tyrants and be cruel to them, then all of those sledgehammers will one day turn against the tyrants. They will either turn in the world, or in the grave, or in the afterlife. Nobody will be able to get away with what they have done. You have been consuming the rights of people, and you have gotten fat because of it, this is only good for Jahannam (Hell). See, a body that consists of haram (sin) cannot enter Jannah (Paradise), and it will not be able to. Don’t pay attention to the words of apple-polishers, there are good deeds (amal-e-saleh) where there is faith (iman), and there is good morals and halal earnings where there are good deeds (amal-e-saleh). See, such bodies and souls that consist of halal earnings will enter Jannah (Paradise).
Have you ever seen corpses being presented on display cabinets?
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A slaughterhouse is something else, but only valuable things are displayed in display cabinets. See, Jannah (Paradise) is a world of bliss and indescribable beauties. You have defiled the world with haram bodies, you have defiled your heart. You have substituted belief (iman) with disbelief (kufr), and justice with tyranny (zulm). Do you think you can enter Janna (Paradise) with that body and soul? Or are you deceived by the apple-polishers? See, faith (iman) and good deeds (amal-e-saleh) are the minimum requirements for entering Jannah (Paradise). This mentality of faith (iman) and good deeds (amal-e-saleh) does not cheat or let anyone cheat. It is on the side of justice. Let us understand and introduce Islam correctly. It is said that the namāz (prayer) of Islam is a miʿraj. Why is it a miʿraj? Because you give report to Allah in Allah’s presence by saying, “Here I am at your command.” Everything about Islam is good. Its fasting is good, hajj (pilgrimage) is good, jihad (struggle) is good, zakat (alms) is good. See, the beauties in Islam are far more beautiful than the things I speak. They are better than what anyone tells for that matter. It is beautiful as Allah said so. See, even if you gathered all creatures and all minds to a single tongue and try to narrate Allah’s exaltedness, then nobody can truly explain how grand and exalted Allah is. Allah is exalted like Allah said so, and Islam is Allah’s order. Islam is a religion adorned with beauties as Allah said so. The best narrator of this is Prophet Muhammad and our true Muslim mujtahid Islamic scholars (âlims). Also, Ashab al-Ghuzin and our true âlims who come after them, and those who know this matter well. Otherwise, some people go after their leader and praise them, while others go after things no one knows and praises it, and yet another one is obsessed with his master and praises him. Yet none of them know how to praise Allah. See, praise Allah the way Allah praises Allah. Al-Quran Al-Karim praises Allah. Al-Quran Al-Karim and Prophet Muhammad introduces Allah. You have placed some people in between Allah, the Quran, and Muhammad, and it became a veil over your eyes, and you can’t see the truth. Why? Because you don’t speak through the Quran. Why don’t you speak through the Sunnah? Why don’t you abide by the mujtahids? Why don’t you abide by the Prophet? Why don’t you abide by the community consensus (ijmā al-ummah)? Rather you ostracize these and abide by someone else, why? That “someone” has certain rights and wrongs. That “someone” is not someone binding, what is binding is Al-Quran Al-Karim, Prophet Muhammad, community consensus (ijmā al-ummah), analogical reasoning of the jurists (qiyās-i fuqahā), and essential sources. And why won’t you abide by the ulama? Rather you are after someone else and it became a veil over your eyes, and you can’t see anything else. You neglect the faqihs (experts of fiqh), mujtahids, and mujtahid ecoles. You have become obsessed with someone. See, what did those who don’t know Isa (Jesus) do to him? Do you know what they did to Isa (Jesus)? Isa (Jesus) is a distinguished Prophet of Allah. He is son of Maryam, and a servant (qul) of Allah, but they worship him. You brought that “someone” forth, and set your eyes on him, and you are busy with him. Are you aware that you are partly falling into the same mistake that they have fallen into? Do you know what is left when you neglect the Quran, the Sunnah, mujtahids, community consensus (ijmā al-ummah)? Only your idol is left, but that is only for you. Do not ruin people, and don’t give them false information. You do not consider any information other than what’s in your own mind.
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See, it is like you have not seen any bird but a sparrow, and you are portraying a sparrow as an eagle to the world all the time, but you don’t know that it is not it. This is why dearest friends! Those who threaten are either incarcerated or exiled. The religion of Islam adjusts the punishment according to the crime. The religion of Islam is a complete justice. It gives severe punishment for a violent crime, and the punishment becomes smaller as the crime itself becomes smaller. See, our jurists have understood Islam and Al-Quran Al-Karim well. Our faqihs (experts of fiqh) understood these well, and narrated them well. They are the greatest philosophers of the world. Better yet, they are true (haqq) philosophers, they are not ordinary thinkers or something. They are revered figures who explore the laws brought forth by the Real (al-Haqq). See, after our Prophet and the companions (sahabah); those who were raised in the ecole of Al-Imam Al-Azam, those who were raised in the ecole of Imam al-Malik, and all of our mujtahids who were raised in the ecoles of Imam al-Shafi’i and Imam al-Hanbali are true (haqq) mujtahids. Those who speak ill about them do not know the truth. Those who ostracise them could not learn the truth.
They have discovered that era and this era well. They have understood all pedestals and rules of these, and they brought them forth. You should discover this era well, and base it on that foundation because Al-Quran Al-Karim has already discovered all eras of the future until the Last Day and incorporated them into its structure. You can’t find anything in Islam that is old or backward. Islam is always grand and always advanced. Backwardness is the mentality of those who don’t know Islam. That is the mentality of those who have not got their share of faith (iman) and those who advocate disbelief (kufr). That is the mentality of those who substitute justice with tyranny (zulm). Ata, Qatada, and Hasen say the “ev” preposition is used for takhyir (preference, choice). As for Amir, he says one of the four punishments are given. Now, these are the verses of law, and after giving you the meanings of these verses, we will try to convey certain notes about the views of grand âlims to you in these matters. As for the jumhur, it is obliged to give punishment according to the crime. Well, that is the state, and it is obliged to give punishment according to crime. But of course, we are talking about people of authority here, such as Valiyyul Amr. This is the state authorities, and those who are competent at it. What do they do? According to the jumhur, they are obliged to give punishment according to the crime. See, this is the view of the jumhur, but what does jumhur mean? Well, it means, “the majority of the ulama.” That said, is it possible to lighten the punishment? Yes, it is also possible. For example, punishment drops when there is doubt. Nobody can be punished if the fact that he or she has committed a crime has been proven clearly and unquestionably; if there is no such situation then you can’t punish anyone due to doubt. We see so many of these mistakes and murders being committed today. People are being punished without there being evidence.
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Of course, those who don’t commit these crimes are beside the point. The exceptions are beside the point.
The hodja is reciting the hadith below.
Prophet Muhammad (asw) says: “Crimes drop with doubt.” See, nobody can be punished because of doubt. About the jurists of the world, whether they are from the East or the West, no judge can give a punishment only because he has the chance to do so to punish people who don’t suit their philosophies. You cannot use personal grudges, enmity, or personal ideologies. You can only punish people according to their crimes, and unless a crime is revealed completely, or unless it is proven you cannot ever punish anyone because there is doubt. This is what Islam, Al-Quran Al-Karim, and Sunnah commands. Is there a chance this be lightened as the conditions of time changes? Yes, there is. Conditions have changed, and the conditions of time changed. So, what did Islam do as times and conditions changed? It has upgraded its ijtihad (human effort). See, as the conditions of time change, the changed conditions are investigated thoroughly, and if lightening is necessary, then it is lightened. Islam does not neglect that chance. If a punishment is due, then it is given, but Islam implements justice.
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Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 185
I seek shelter in Allah from the rejected Satan. In the name of Allah, the Most Gracious, the Most Merciful.
What is important is the manifestation of the divine justice. It is also possible that the “ev” preposition means distribution and delivery.
The hodja is reciting the original text of the following. Says, “As a deed with two possibilities,” and there is Bayhaqi and Fayd al-Qadir in the source of this narration.
The hodja is reciting the original text of the following.
Says, “As a deed with two possibilities.”
See, Imam al-Shafi’i had stated his opinion on this matter, and so did our other faqihs (experts of fiqh). Thus, by taking the explicit and clear meanings of the verses of the Quran into consideration, and by presenting proofs regarding the Sunnah, and by strengthening the narration even more, the manifestation of a not random but complete justice was projected.
Al-Imam Al-Azam and the scholars say if the crime itself necessitates incarceration, then the culprit is incarcerated. Exile is another option if they see no harm.
As for Umar ibn Abdulaziz, he says that this is also done with regards to the properties of the crime, but on the condition that he is pursued.
Tihama says that the places of exile are, first a desert called Dehlek in Ethiopia, and Nashik. See, Al-Quran Al-Karim brought forth the divine justice with regards to whatever is required according to the properties of crimes. For one thing, it placed the penal sanctions that overcome grand thieves and major bandits, but of course, Islam has always paid regard to the principles of social state while imposing penalties. That’s why we need to pay attention to the following. Now, Imam al-Shafi’i says the word nef has two meanings: If a person has killed someone and stole goods, then give the punishment, but you have to pursue him if he was not caught. You have to pursue him and catch him. On the other hand, if he only threatens someone, then he is pursued and ta’zir or discretionary punishment is given, and that is a punishment that the judge will see fit. See, in this case the hadd punishment is out, and ta’zir or discretionary punishment is in. One of them says that he is to be incarcerated. However, the extent of imprisonment is not determined, so ta’zir or discretionary punishment is more suited. That is, a judge or a jurist who is competent at his work, what does he do? The competent professional gives whichever ta’zir or discretionary punishment suits.
The heirs may get him killed. In the religion of Islam, the heirs of the one who is killed unjustly have authority. They may also get compensation. That said, divine justice drops through repentance, and only rightful dues remain. So, it means that when a person repents, asks for forgiveness, and comes to faith (iman), the divine justice drops, and he is saved from divine punishment, but rightful dues and human rights continue.
The heirs are free in their decision according to the Islamic law. That is, they may choose to implement any one of these punishments counted, but if one of them says, “I forgive,” then the culprit cannot be hanged anymore. In that event, one of the other types of punishment is implemented, or they may get compensation, or they may forgive. The heirs are left free in their choice here.
Let’s see what does the word “munkar,” means according to the religion of Islam. See, the things that are considered abominable are called “munkar.” Every individual who commits them may be punished.
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The hodja is reciting an Arabic text.
We see here that Islam is but a religion of amnesty and mercy, and it gives priority to rehabilitation. There are certain types that cannot be rehabilitated. There are certain types that can only be disciplined (tarbiya) through punishment. That is why the sociological, biological, and social aspects of these people should be researched well, and then the appropriate things should be done. Rehabilitation is always one step ahead, along with mercy. On the other hand, abolishing crime completely is an essential necessity of justice in Islam. Otherwise, there won’t be peace in the society. It is also said that if a bandit surrenders by himself and he is regretful, then the rights drop and he pays compensation. See, this is one of the provisions that are derived from Al-Quran Al-Karim and Sunnah by our jurists.
Our lecture continues by clarifying and explaining certain words in regards to the 35th to 37th verses of Surah al-Maidah , and some words that come after them. Janâb-i Haqq says, “ghafūrun,” what does ghafūr mean? Well, it means, “Most-Forgiving.” Allah is Ghafūr, Ghaffar, Rahman, and Rahim. What does Rahim mean? It means, “Allah is the Most Merciful.”
Bear in mind that Janâb-i Haqq created the universe with Rahmat al-Rahman (blessing of the Most Gracious). So, Allah’s rahmat (mercy) was manifested. There would not be any peace in the world if not for justice. Justice is another type of rahmat (mercy), another type of mercy, and another type of forgiveness, bear this in mind! There won’t be peace and safety in the world if there wasn’t justice. As for justice, it is a separate rahmat (mercy) of Allah, bear this in mind as well!
This is the reason that they say the finger cut by the sharia won’t hurt. In the end when justice if fulfilled everyone will be pleased. Besides, the religion of Islam aims to please everyone. If you don’t give punishment to the crime and the criminal, and justice is not fulfilled, then the criminal will continue to commit crime, and unrest will continue to exist in the society. However, if the justice is manifested, then the criminal will be saved from committing crimes, and what will the others do? Well, there will be a safe environment in the society. There are indispensable truths that must be implemented one by one.
“Overcome the enemies of the truth (haqq),” and for that you have to be powerful, and you have to implement the justice. You need to overcome all the tyrants in the world who don’t accept the truth (haqq) or the law, for this is the command of the Quran. See, it says, “The enemies of the truth (haqq),” bear this in mind! That is, overcome them, be strong, and implement the justice. Besides, how can a weak person implement justice?
The word, “means” or “wasīla” is used in the 35th verse, it means that which leads you to the goal through itself. That said, every command of Islam that leads you to Allah are means (wasīla). Islam is the true (haqq) means (wasīla). Islam leads you to Allah, and transports you to Janna (Paradise).
The hodja is reciting an Arabic text.
So, what does a means (wasīla) do? They convey you to the goal through itself.
Now, Qatada says the means (wasīla) are the deeds that please Allah, and obedience. As you know, Qatada is a grand âlim of Islam. That said, Mujahid and Süddî says it is to want and to be close. That is, to want Allah’s pleasure (riza), and to fulfil the commands of Allah, and to not revolt.
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Ibn-i Zayd says the means (wasīla) is muhabbat (love). So, try to endear yourself. See, all of the are correct, and they all complete each other. So, Ibn-i Zayd said it is muhabbat (love). See, you will have found the means (wasīla) when you have endeared yourself to Allah. You can love Allah Ta’ala by obeying the commands. See, your beloved, or a person who loves someone will do what his or her beloved says. That said, those who claim they love Allah shall obey Allah, shall do what Allah likes, shall do Allah’s command, do not revolt, and stay away from harams and sins. Only then it is correct to say, “I love.” That way you will be loved, and the means (wasīla) will occur, and that love will make you happy forever. Everything will be yours the moment Allah loves you. Love Allah with every fibre of your being, and love Allah to endear yourself to Allah. Love the things Allah loves. Don’t you ever love what Allah dislikes, bear this in mind! Don’t you love what Allah dislikes, and set the measure as well. It won’t happen if you don’t set a measure.
Love Allah with every fibre of your being, and love the things that are to be loved only for Allah. That is, not like Allah, but for Allah. Now, about means (wasīla), it is said that abstaining from all types of evil is means (wasīla).
Then again, this is what our community of ulama who can goodly interpret Al-Quran Al-Karim explained the concept of means (wasīla) of recourse through what they obtained from the Quran and based on the Quran. See, they all compliment each other, and they are all correct. It is said that means (wasīla) is jihād, and you cannot walk in the way of Allah Ta’ala without jihād, there has to be jihād. Every good deed and righteous act are a jihād. Every deed, work, or action that is done for goodness or for racing in goodness are jihād. See, bravely defending the frontlines in the battlefield is also one of these deeds. That said, fighting for knowledge (ilm), to acquire knowledge (ilm), and to spread knowledge (ilm) are all jihād one by one. To get rid of ignorance is also a jihād. To destroy tyranny and oppression (zulm) is also a jihād. That is, every good deed is a jihād, and every righteous act is a jihād.
Moreover, jihād is a means (wasīla) of recourse, which means that it will lead you to Allah but on the condition that you do jihād in the way of Allah. See, every worship (ibadat) is a jihād, and means (wasīla) of recourse. That is to abstain from all types of evil, which is both jihād and means (wasīla) of recourse. The things that are done only for Allah are all ways of being recipient of shafa’ah (intercession), which we call means (wasīla) of recourse. See, if you want to get shafa’ah (intercession), then you can get it this way, and you can earn the love of Allah Ta’ala through this way. That is why it is said that in the 57th verse of Surah al-Isra , Janâb-i Haqq says that you cannot seek means (wasīla) of recourse by worshipping mortal and needy people. Now, this man has attached all his inclinations, disposition, and everything to someone other than Allah. He has attached all that to someone other than Allah, but that cannot be a means (wasīla) of recourse. For mortals cannot be a means (wasīla) of recourse. You have to work under the command of al-Baqi (The Everlasting), and the only al-Baqi is Allah Ta’ala and the sacred values Allah brought forth; such as Allah’s commands and laws.
Time Stamp: 15:42
See, one can’t look for means (wasīla) of recourse by worshipping mortals and needy beings, bear this in mind! You cannot look for means (wasīla) of recourse by worshipping a mortal and needy being. So, who is a needy being? Well, everyone other than Allah is needy, for they are all in need of Allah, but Allah does not need anyone. Allah is al-Baqi (The Everlasting), and is not in need of anyone, and if you are able to submit to the Allah, then Allah’s commands are the means (wasīla) of recourse. Otherwise, about those who are in need of mortal beings, won’t the one whom you embrace die tomorrow or not? Yes, he will die. Is he a mortal? Yes, he is a mortal. So, is he also in need or not? Well, today the rich need workers, and workers need the rich. On the other hand, all of them are in need of Allah. So, review this matter well. See, abstaining from polytheism (shirk), disbelief (kufr), and sin are the prerequisites of embracing the real means (wasīla) of recourse. See, abstaining from polytheism (shirk), disbelief (kufr), corruption (nifaq), and sins lead people to resort to benefit from every possible opportunity to fulfil the divine commands, and the intent here is to get closer to Allah, and this is a desire of loving Allah. Bear these in mind! One should benefit from every opportunity to fulfil the divine commands, and the intent here is to get closer to Allah, and this is a desire of loving Allah. See, these should be predominant in you; intention of getting closer to Allah and loving Allah should be predominant in you. This is how you can find the means (wasīla) of recourse. In this matter, every command of Islam is a command of Allah, and adhering to Allah’s command is a means (wasīla) of recourse. For example, the following is said in Bukhari Sharif.
The hodja is reciting the original text of the hadith.
What is said here? See, think of a servant (qul), a Muslim person who has fulfilled all religious obligations (fard), all necessary (wajib) things, and the sunnahs, and he continues to draw closer to Allah with nafl (supererogatory) worships. See, complete your religion, and this is the real means (wasīla) of recourse. You should attain the desired deeds and fulfil the divine commands that are offered to you starting with the obligations (fard), necessities (wajib), and customs (sunnah). If you do all of these, then you will continue to draw closer to Allah.
Ahmad ibn Hanbali (r.a.) said the following in Fayd al-Qadir.
The hodja is reciting the original text of the narration.
One of them said, “Wasīla is a place (maqam) in Janna (Paradise).” All of the things that we counted are means (wasīla) of recourse. The following are considered means (wasīla) of recourse: to seek, to find, to want, to will, to love, to draw closer, to have good morals, and to have good deeds. Faith (iman) happens through piety (ittiqa). Faith (iman) happens through piety (ittiqa) and seeking means (wasīla) of recourse through endeavor. Yes, this is a good way of explaining this in order to convey the meaning, but what is it when we summarize everything in this matter? The summary is to have faith (iman) and good deeds (amal-e-saleh). The summary is to stay away from innovations (bid’ah), and fulfil the real (haqq) commands of Islam. This is the summary but it is also necessary to open up the essence in order to further clarify it better.
Time Stamp: 20:30
Then again, our lecture continues with the 38th and 39th verses and our discovery notes here. The word, “sāriq” in the 38th verse means stealing someone’s goods by sneaking, or taking it secretly. This is something that is not accepted normal in ʿurf (customs of society). That is, these are not things that are considered normal in the society. So, it means that stealing someone’s goods by sneaking is thievery, and the word used in the verse for it is “sāriq”.
Ibn-i Abbas, Ibn-i Zubayr, and Hasan al-Basri said, “A slight punishment is necessary even if the goods weren’t hidden.” Radeyallahu anhum wa ardahum ajmain, wa rahmatullahi alaih. These âlims said that a slight punishment is still required if the goods weren’t hidden. Meaning, these revered figures said that a punishment is required for those who steal concealed things, or things that sit in the open.
The Kharijites, and the Zahiris, and the Dāwūd al-Iṣfahānī have the same view. We also convey these views so that the field for discovery may be a little broader. The quorum is disputed, meaning the measure of how much stolen goods equals thievery is disputed. That said, under 4 to 1 or below 3 dinars have been disregarded.
As for Abu Hanifa Al-Imam Al-Azam, he brought forth a different personal opinion regarding the subject. He said that there is no right below 10 dirhams of silver coins, but discretionary punishment (ta’zir) may be given. This equals one dinar. So, the number mentioned is ten dirhams of silver coins, but you need to compare the worth of silver on that day and the worth of gold on this day. You need to convey the value of gold and silver at that time to today’s conditions and calculate the current amount that way. Otherwise, if you take ten dirhams of silver coins as it is today, then it will not be worth much money. That is why our grand ulama have studied these matters very well. So many grand discoveries came out of their discoveries.
He has to be free from doubt of haqq, doubt of iztirār, and doubt of ibāḥa.
Editor’s note: What is meant here is that if the thief has a right in the goods, or there is doubt that he did it due to extreme hunger or illness, or what he did was not a sin in that event, then he cannot be punished.
Now, if there is even a slight doubt in this, then the thief cannot be punished ever. That is, doubt of haqq: Does the thief have a right in the goods? Is the one you assume is the thief did it due to extreme hunger or illness, is there something like that here? Or, is what he did something acceptable (mubah) due to doubt of ibāḥa. See, you cannot simply punish the person you assume is the thief before thoroughly studying these matters from a to z. So, everything has been studied perfectly in the religion of Islam. See the 19th verse of Surah al-Dhariyat , what did Janâb-i Haqq say?
“There is a share for the beggar and the deprived in their wealth.”
See, the poor has a right in the wealth of the rich. O, revered figures who have at least a slight knowledge of social state! Janâb-i Haqq says, “There is a share for the beggar and the deprived in their wealth.”
Time Stamp: 25:34
So, if the rich do not give the poor dues, and if those rights have been consumed, and if the social justice has not been manifested, and if you have left them poor and hungry, then you are to be punished, not them. You forced them to commit thievery. The ones who did not give them their rights are to be blamed, and they are the thieves. Their rights must be given to them. Don’t nobody ever give punishment to the minor thieves before punishing the grand thieves. The primary source of thievery is those grand thieves, and they are the ones who devour people’s rights. That said, exigencies are also exceptions. If there is an exigency such as extreme hunger, and there is a danger of starving to death, and that man took something as to prevent his death due to hunger, then it is not thievery, and it is even fair to say this is a duty. That is, a duty for him to save himself from dying of hunger. That said, it is the duty of the social state, the Islamic community, and Ummah-i Muhammad to not oblige them to do these things. See, Prophet Muhammad (asw) had said, “He is not a believer whose stomach is filled while his neighbour goes hungry.” A Muslim should not and cannot ever forget this word.
Beware of those who don’t give the poor their rights, who don’t think about the deprived; hardships become severe. At first, have a look at the grand thieves who ruin the society and force them into severe hardships, and then look at the other thieves! Divine justice is real justice. That is why at first the grand criminals should be looked at; they are those who force the nation and the poor into thievery.
For example, Umar did not applicate punishment for thievery in the year of famine. Why? Because there was a famine. See, if the hand of the social state can’t extent to everywhere, and there were some people left hungry here and there, and some of them had to resort to thievery due to extreme hunger, then you cannot ever punish them due to thievery, and Umar did not. He did not punish thievery during the year of famine. See, famine is something about which people can’t do anything.
That said, the social state evaluates the entire population and their living conditions, and does not leave anyone poor or needy. It evaluates all orphans along with all poor and needy people, and protects their rights. It does not leave anyone out in the open or hungry. There has to be work and provision so that nobody is left out in the open or hungry. Islam is an embodiment of a divine state and a social justice that embraces all people with its mercy. It is the embodiment of the divine order.
See, there is a doubt of exigency. That said, you cannot punish a thief if there a doubt of exigency. That said, the grand thieves are always punished. However, those people who are left hungry, who are deprived, who are left without provision should be evaluated, and they cannot be punished. You cannot punish a thief if there is a doubt that he did it due to an exigency.
Time Stamp: 30:17
See, Imam al-Shafi’i took the smallest figure, and Abu Hanifa chose the biggest figure as the quorum. Both are oriented towards expedient (maslahat). Al-Imam Al-Azam does not want punishment to be given to thieves due to small and trivial money. As for Imam al-Shafi’i, he said otherwise so that thievery may die off, and this is how he understood the sources and proof, and the views of all our âlims are good. All of these views have great value in regards to the setting you find yourself in and the conditions of time. See, the human efforts (ijtihads) of the mujtahids have great value. Those views have great value. For example, the quorums may change in time, and the settings of today and tomorrow may have different conditions, and may have different quorums. See, some of our grand âlims like Elmalılı had said that and their view is good. Quorums may change in time. However, Islam’s essence and core are not subject to change, only the conditions change. What does Islam do about the changing conditions? Social state of affairs will occur.
For example, a dinar is the smallest unit of gold. See, a dinar is the smallest unit of gold. 14 qiraat, vezn, sebi: 7 dinars and 10 dirhams. See, it is said that 10 dirhams of silver was equal to that in value. Back then, 3 dirhams were equal to ¼ dinar. See, the ratio between gold and silver was 1 to 10 back then. So, 1 miskal of gold is not equal to 8 or 10 dirhams but 40 or 50 dirhams later. As for today, it is more different, and tomorrow it may be even more different.
That is why us Muslims and many people who portray themselves as Islamic scholars (âlims) have to compare the conditions of those days and today. See, one should act by comparing the quorums of those days and today, and by comparing the conditions of those days and today. Otherwise, if you directly bring the conditions of those days and try to implemented them to this day, then you will not be doing any favours to the religion of Islam. You will not have known Islam well, and you will not have spread Islam well. Islam has encompassed all eras but you don’t know how to understand or implement those sacred values of Islam, this is where the problem lies. For example, if you hold a camel walking speed equal to the speed of a plane, and if you can’t compare the land, air, or sea transport vehicles properly, and still try to compare them with camels, then your understanding of qiyas (analogy) is so wrong. In that case it is mankind itself that is backward and outdated, but Islam is a religion that has encompassed all eras. It is necessary to understand the essentials and methods of this well. Nobody can change Islam through reforms. Islam has encompassed all eras, what are you changing? Islam has been giving the best answers to the changing conditions. However, what happens if you fail to understand and comprehend Islam? There will be misunderstandings, disputes, arguments, backwardness, stagnation, and similar terms will come into play. These have no correlation whatsoever with Islam. Islam is the abode of beginningless (azali) and endless (abadi) sacred values, and all values are present in Islam. Islam brought forth the remedy for all problems of all eras.
Time Stamp: 35:39
See, as long as people don’t understand Islam correctly, then the problem is in those brains that don’t get it. As for those who use those who don’t get it as an excuse to ostracize Islam, they are irreligious and faithless people. Islam cannot be ostracized. Nobody can ostracize Islam. Islam is something divine, and it is the embodiment of the truth and reality. Islam is not to blame if someone misunderstood it, then why are you ostracizing Islam, and neglecting Islam? If you do, then you will perish. Azrail (a.s.) is breathing down on your neck, let me remind you! Azrail is breathing down on your neck, and as your hours, minutes, and seconds deplete, he will take your life and transport you to where he will bring you. Don’t you ever object to Islam, ever! Let us stand against the wrongs altogether! Yes, we shall stand against the wrongs, we need to.
That is why this difference applies to goods and moneys as well. See, goods may change and currencies may change and these differences may occur. So, the conditions of era may change and such differences may occur, but Islam gives all of them the best answers, and has solved the problem. In this context, the quorum may change as the times change in regards to which cases are considered exigency. See, the quorums may change but the religion does not. Islam does not change. You cannot make reforms with Islam. You cannot place anything before Islam either. You cannot bring forth a pasha or a lord before Islam, for Islam is something divine. You cannot bring the eras or historicity before Islam. Islam has encompassed all eras, and incorporated the remedies for all eras because it is something divine, and because it is the last religion and the last book. Besides, it is not bounded by a period of time. The previous books were bounded by a period of time, and that is why the Quran renewed their provisions (hukm), and abrogated the things that are to be abrogated, and renewed the things that are to be renewed, and Allah did this personally.
Allah does this, and after sending a book sends another book, and renews the previous one with the next one. See, Al-Quran Al-Karim came last and renewed it all. Yes, that is why in the 3rd verse of Surah al-Maidah, it is said that the provision (hukm) of this verse is valid in şer`i ceza (punishment in law), and doubt of exigency is also valid and is called ıstırar. For these situations occur when there are exigencies. Besides, Islam has given its decree (hukm) regarding exigencies, and did not instruct anyone to die in an exigency, and showed them the remedy. Then again, education and punishment, we need to pay attention to this as well!
So, when we take a look at the 39th verse we see the following about education and punishment: If there is extreme hunger, one may repent and return the goods, and if the owner of the goods forgives him, then according to certain ijtihads the thief may gain legitimate right to the goods, and it becomes statute barred.
So, what about the dissuasiveness? Islam breathes down on his neck, and its dissuasiveness stands because you have forgiven today but you may not be forgiven tomorrow. Yes, today you were welcomed this way, but tomorrow you may not be welcomed, and what will the person do in the face of divine justice? See, the divine justice will breathe down on the thief’s neck, and then thievery will cease to exist.
Time Stamp: 40:50
See, you have to see all the causes that remove thievery from the society, and then solve them one by one. See, you have to remove all the causes that lead people to thievery one by one, and we need to bear this in mind! That is why education and learning are important, and it is also important to alleviate people’s social needs. The social state has to implement social justice. As for other punishments, they lead to more thieves being raised, for they all learn the fine details of the art in the prison.
So, what is done once a person deserves punishment? See, if a person has deserved full punishment, then the religion of Islam sentences him to the appropriate punishment, gives them the real punishment; but to whom? Well, at first the grand thieves who consume people’s rights, and exploit them.
See, one cannot do thievery when he knows that Allah sees. For example, let us consider the situation of the world today. A person who believes in Allah cannot consume the rights of humanity, cannot siphon off the banks, and cannot lead a state or a nation into a crisis. Whose conscience can bear that? Thieving while knowing that Allah sees you is a violation of Allah’s izzat (grandeur), and a war waged against Allah. See, in Islam, the crime and punishment are equal. A crime is also a secret treachery. This is said for the grand thieves, and the thieves who don’t have any excuses, and the punishment is not just equal to the goods that are stolen. For the thief does it arbitrarily, he is rich but wants to be richer, and that’s why he consumes people’s rights. So, what is that? There is a secret treachery in this crime. So, we see that there is treachery along with thievery, and there is betrayal.
The thief is purified from depravement (fasad) according to the justice in Islam, and other benefits are considered hikmat (wisdom). That is, as the commands in Islam are divine, they are filled to brim with hikmat (wisdom). See, the thief is first purified from depravement (fasad), and then others are saved from this depravement (fasad). All of these are filled to brim with wisdom (hikmat). This way you can remove thievery from the society. If you implement the justice and social understanding of Islam along with the mercy of Islam and embrace the nation with the divine mercy, then there won’t be anyone poor in Islam. And when there are no more poor or ignorant people, then as long as the sword of the divine justice is ready to strike above the neck of the thief, there won’t be any thievery, there won’t be any murders, and there won’t be other crimes, and the society will live in peace. Besides, Islam is the Janna (Paradise) of the world when it is implemented and lived. As for those who repent, they are saved from the punishment of afterlife.
“Don’t give them an evil eye,” meaning if a thief has not been sentenced to punishment yet, then don’t give them an evil eye.
Time Stamp: 45:17
So, pity him and help him for if the crime of a thief has been proven in the court of justice, then you have to implement justice on him but you should also not deprive him of the mercy of Islam. That said, you have to pity him and help him still. You cannot ostracize him by saying he is a thief and a bandit! You need to observe the justice, mercy, divine measures, and the generosity. You need to be the giving hand, not the receiving hand, for this is Islam. Islam is the giving hand. The above hands (yad al-‚ulya) and the below hands (yad al-sufla).
Now, is the punishment quashed when the culprit repents? The majority of the Hanafites said it is quashed when the owner of the goods forgives. As for Imam al-Shafi’i in one of his views he said that it is quashed. If the culprit shows good conduct, then punishments such as discretionary punishment (ta’zir), incarceration, or compensation of goods. Can another punishment be given after the primary punishment? No, it cannot be given. If the goods are present, they are taken back. But of course, these are valid for the real thieves, otherwise these are not about the ones that are done due to extreme poverty or other exigencies. In those cases, the state and the nation have to take action for those who did that due to poverty or other exigencies.
“Whoever remits his right of retribution (qisas) out of charity, it shall be an atonement for his own sins.” That is, revenge may be taken in certain cases, but mercy and forgiveness are high traits in the religion of Islam, because it is said here that it becomes an atonement for sins. Can you find a person who can say he is sinless in the universe? Even Prophet Muhammad who was attributed with the quality of ‚iṣmah (infallibility), and the sinless Prophets who cannot commit sins have never said that there are sinless, but they don’t have the chance to commit sins, and they cannot commit sins ever. Even while under protection they always acted humbly, and they bowed down to the Real (al-Haqq). They have never said that they were sinless. Moreover, they had shed tears to Allah for the major sinners even more than them. You may see grand figures sobbing in desolate corners, but not in front of people.
That is why our dearest friends! When you understand and comprehend the religion of Islam well, and when you do everything properly, then everything will be good.
That said, there are such tyrants and robbers that they absolutely request punishment, and they cannot do without punishment. There are also such people who can be rehabilitated through mercy. It is the job of competent people to distinguish those people. Janâb-i Haqq says, “We have appointed a sharia (law) and a way for each of you,” in the 48th verse of Surah al-Maidah .
The hodja is reciting the afore verse of the Quran.
Says, “We have appointed a sharia (law) and a way for each of you.” Says, “each of you,” and refers to the previous Messengers to whom were sent a Book, and addresses their people. See, what does the next sharia (law) do to the previous sharia (law)? It abrogates its decree (hukm), and renews it. That said, the punishment for zinā (unlawful sexual relation) in the Torah is stoning to death (recm). So, in Torah al-Sharif it was stoning to death (recm). Then, one of their elders had committed zinā (unlawful sexual relation), and then they forbade stoning to death (recm) punishment. See, when the pioneers gathered they objected that he should be sentenced to stoning to death (recm).
Time Stamp: 50:50
Do you know who they object to? They object to Allah’s command. Yes, a deprived, poor, and needy person had committed zinā (unlawful sexual relation), and this time the deprived people had gathered, and thus stoning to death (recm) was abrogated. Can people abrogate Allah’s decree (hukm)? No, they cannot. Only Allah may abrogate Allah’s own decree (hukm). See, Allah Ta’ala may personally abrogate a previous decree (hukm) with a new decree (hukm). For example, the new sharia (law) abrogates the previous sharia (law). That said, this is not possible for Islam to be abrogated by a new sharia (law) because it is the last religion. From then on, the new sharia (law) of Islam is a brand-new religion, and that is why it is unprecedented, and the religion of Islam cannot be changed. However, if you see, they themselves distorted and disapplied the decrees (hukm) of the Torah back then. What did they do? They preferred forty whipping, scribbled and blackened faces, and mounted people to donkeys backwardly and displayed them instead of stoning to death (recm) punishment. They fabricated a punishment in their own way.
Our Prophet (asw) had encountered someone, and he asked one of the Jews, and gave them an oath. The Jew said the truth when our Prophet asked him, “Will you swear upon Allah, who sent down the Torah to Musa (Moses). The Jew said the punishment for zinā (unlawful sexual relation) in the Torah was stoning to death (recm). A pioneering Jewish woman called Yusre had committed zinā (unlawful sexual relation) with another Jew from Khaybar. They were both Jewish. They visited our Prophet (asw), and asked him his judgment about zinā. Our Prophet gave an oath to the best scholars in their classes such as Ibn-i Suriya and others, and asked them, “Don’t you know that it’s punishment is stoning to death (recm) in the Torah?” What did they say? They said, “We know. We know that you Muhammad is the Messenger in the Torah.” That is, “O, Muhammad! We certainly know that you are the Messenger.” Yes, they knew. They said that others were denying due to their jealousy. What did our Prophet say to them? He reminded them of the decree (hukm) of the Torah, and gave his judgment. Then, they were punished in front of the Neccar Masjid.
There were some types of concession between the tribes. If someone were killed among Bani Nadir… Now, Bani Nadir is a Jewish tribe, and there is retribution (qisas) if one of them gets killed. However, if someone else dies, then only 200 kg. of date-palms were given as blood money (diyāt). See, there is no justice, and they don’t implement the decree (hukm) of their own book. The big brass does not accept punishment, rather they implement the punishment on the needy. See, they would take double blood money (diyāt) for one, and single blood money (diyāt) for another.
Banu Qurayza had consulted to our Prophet (asw), and our Prophet gave his judgment.
Now, Abdullah ibn Selam is a good Jewish âlim. It is said that he was a good Jewish scholar. It is said that this Jewish scholar had made a fool out of the Jews, and then he became a Muslim. We can see that there are revered figures such Abu Hurairah, Al-Baraʼ ibn ʽAzib, Ibn-i Abbas, Ikrime, Qatada, Ibn Zayd in the source of this news.
Now, our dearest friends! There won’t be any peace in the world, in the grave, or in the gathering (mahshar) before the manifestation of divine justice. That said, holy Islam has brought forth whatever is necessary for the manifestation of divine justice in regards to creed (itiqad), deeds (amal), morals (akhlaq), law, knowledge (ilm), wisdom (irfan), science, and all matters. Islam has amply brought forth whatever mankind needs, and the entire mankind has been encompassed by Allah’s rahmat (mercy). Islam is Allah’s encompassing of mankind with the rahmat (mercy), justice, forgiveness, and love. It is necessary to understand Islam correctly.
Time Stamp: 56:49
– The End –
Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 186
Dearest and most valuable audience!
Lies, romans, fairy tales, propagandas, slanders, apple-polishings, and the mentalities that like these things… Those who wish to cheat and conceal the truth, and hasten into disbelief (kufr)… Those who give ear to foreign inculcations… Those who give bribes, and polis the apple for lies… Those who cause corruption, and false witnessing… Those who deceive people and take their money. See they are those who object to justice, consume the rights of mankind, disrupt the peace. It is people with these mentalities who destroy it all. It is also the rehabilitation (islahat) method of Islam that rehabilitates them. Islam is nothing but rehabilitation from a to z. Islam has made the greatest reform in the world with regards to the hearts and souls. Islam personally prepared the foundations of reforms and renaissances in the world. That is why the tyrants and those who consume people’s rights should not forget the following. Let’s see, the word “sult” mentioned here. Sult refers to all types of things that are haram. See, it refers to the things that are haram.
The hodja is reciting the original text of the hadith below.
Roughly translates to: “Fire is the only thing that the flesh that is filled to brim with haram deserves.”
See, he has devoured the rights of the nation, and got fat, gained so many weights by consuming people’s rights, exploiting them, and piling over goods. See, the rich becomes richer and the poor becomes poorer. In the end, his flesh, bone, and blood consist of harams, and this person will not enter Janna (Paradise). It is said that his abode is the Fire, and what he deserves is the Fire. Beware! Do you know who says this? Who is the source? See Kashf-ul-Hafā and Fayd al-Qadir. This is present in firm sources, and this word is ascribed to Prophet Muhammad. So, Prophet Muhammad said it.
Do you have a body that consists of harams? Then, its abode if the Fire, and it cannot enter Janna (Paradise). Give the people their rights; pay your dues and get your rights. Give the poor and needy their rights, and receive their blessing. See, those who consume and exploit the rights of humanity, those who consume the rights of this nation, those who consume the rights of the poor, those who consume the rights of the needy and orphans – there is final destination for them other than the Fire. Their bodies now consist of harams. Their abode is the Fire, he says. Who? That is, our Beloved Prophet. The message is here for the entire world, individuals, communities, nations, states, and the entire world. “Do not consume people’s rights, and ensure the manifestation of divine justice.” Allah’s bounties (nimat) are more than enough for everyone. It is just that you need to ensure the justice, and establish the social justice. This is narrated by Umar, Uthman, Ali, Ibn-i Abbas. Radeyallahu anhum wa ardahum ajmain. Along with Abu Hurairah, and Mujahid. May Allah be pleased with all of them. See, everything that is haram is included in the concept of the word, “sult” and bribery is also included.
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The money that prostitutes charge, the money received for male animals’ semen, money for wine, and money for dead animals; it is said that all of these are considered to be sult one by one. It is also said that the money given to an oracle, and the money given for masiyyat, which means evilness, are all incorporated into the structure of the haram that we call sult. Ibn-i Mesud says that real and legitimate gifts are excluded from the provision about bribery. That is why Muslims are people who abstain from acts that will conduce towards bribery, along with all sins and all types of other sins. They have to abstain, and they should serve as a model for the world.
See, if the dhimmīs apply to a Islamic judge… Now, the non-Muslim people who live under the sovereignty of Islamic state are called dhimmīs. The Islamic State has to protect their rights. See, venerable figures such as Ata, Nehavi, Sa’bi, Qatada, Ibn Jarir, Esam, Abu Muslim, and Ebu Sevr say the Muslim judges are muhayyer.
Editor’s note: In this context, the word muhayyer means the judges can refuse if they like.
That is, according to this provision they may judge between them if they wish.
On the other hand, revered figures such as Ibn-i Abbas, Mujahid, Mukrime, Hasan, Ata el-Horosani, Umar ibn Abdulaziz, and Zuhri say this liberty they had was abrogated with the verse that is about judging between people by what Allah has sent down. They said it was abrogated.
This is the view of the Hanafite mujtahids. This is valid when a dhimmī, who is a non-Muslim who lives under sovereignty of Islam, comes and says, “Judge between us.” Those who understand it like this say it is obligatory to judge justly. Imam al-Shafi’i says it becomes obligatory if the dhimmīs come and request it. He said that it is muhayyer for those who have interim agreement.
Editor’s note: In this context, the word muhayyer means the judges can refuse if they like.
That is, if the non-Muslims have an interim agreement with the Muslims, then it is muhayyer. It becomes necessary (wajib) if both parties request it, and if only one side requests it, then it is free. Then again, grand figures such as Elmalılı have used this dirayat (comprehension) of it, and this is also good. All of these are good.
If you discover Islam and the era you live in well, then you will find it even better. So, discover Islam well, and discover the era you live in well, this way you will get better results. And you will have brought forth the real justice. Besides, there won’t be any unhappy people when divine justice is manifested.
That said, “They are not believers under any circumstances. They don’t follow neither the Torah nor the Quran, rather they follow their desires and lusts.” There is such a mentality, but who are they? Well, they had not believed neither in the Torah on that day, nor the Bible later, nor the Quran after that – and they have never believed correctly. They seek legal opinion (fatwa) that suits their desires and lusts. See, those who ask for legal opinion (fatwa) according to their desires on that they – it is said that their attitudes towards the Torah on that day, and the Bible later, and the Quran even later are always the same.
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See, they are after their own desires and lusts. The necessary measures should be taken against this mentality, and the divine justice should be implemented. See, these are mentalities that don’t accept justice. They consume people’s rights and exploit them but portray themselves contemporary. They devour all types of nonsense, but portray themselves as fully modern, fully virtuous, and they portray themselves as accredited people. Justice should be set in motion against them in order to shield people’s rights and remedies.
See, all Prophets have been attributed with Islam. All Prophets are Muslims. There is only one religion that they all brought, and that is the religion of Islam. There were no two religions sent to the world. See, there are so many Prophets. There is even a narration that says there are 124.000 Prophets. There is also a narration that says there are over 2.000.000 Prophets. In Al-Quran Al-Karim there are 25 Prophets, and there are also 3 but it is disputed whether they are Wali or Nabi.
Editor’s note: Wali is a friend of Allah, also referred to as Awliya. As for a Nabi, he is a Prophet sent by Allah without a Book or Sharia, and his duty is to spread the current sharia of his time.
That said, Al-Quran Al-Karim mentions many Prophets whose names are not recounted and were not stated to you. See, the faith (iman) of Islam believes in all of them. It believes in the Prophethood of all Prophets. All Prophets are Muslims. The religion they all brought is Islam. Allah has been renewing the sharia laws. In the end, Allah renewed all with the sharia (law) of Islam with the Quran and Prophet Muhammad. Now, the only religion and sharia (law) of the world until the Last Day is Islam. People may accept it or not, that is their choice.
All Prophets have been attributed with Islam, and they are all Muslims. The honour of Islam is its general praise.
Now, what does Janâb-i Haqq say in the 19th verse of Surah Ali Imran ?
The hodja is reciting a part of the aforementioned verse.
The religion with Allah is Islam.
See, “Indeed, the religion with Allah is Islam.” There is no doubt or second thoughts about it, this is what is right (haqq) and real (haqiqa).
Also, see the 146th verse of Surah Ali Imran .
Ibn-i Abbas says the following.
The rabbani ilm (godly knowledge) is one that educates (tarbiya) through politics,
The rabbaniyyun (godly people) are those who possess knowledge (ilm) and do just politics; and good people who teach (tarbiya).” Says, “They are the rabbaniyyun (godly people).” Who are they? They are those who possess knowledge (ilm), and just politics, meaning those who do politics justly, and good people who educate (tarbiya). They are called, “rabbaniyyun (godly people).” That said, the word ahbâr means the grand âlims.
Editor’s note: The word âlim refers to the Islamic scholars.
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Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 187
There have been rabbaniyyun (godly people) and ahbâr (wise, sensible) people, and zahid (ascetic), and âlim people. That is, it is said that there were rabbaniyyun (godly people) and ahbâr (wise, sensible) people in his lineage. Who says it? Al-Zamakhsharī said it. Who are the inheritors? They are the zahid (ascetic) people, âlims (scholars), for they are the real pioneers of mankind, they are the real leaders (imams). Meaning, the imams who are mujtahids, and the just rulers. Moreover, the faqihs (experts of fiqh) judge by it. They memorize through acting and knowing. Bear this in mind!
The following are the ones who shall bear Islam until the Last Day, and rule the world: The inheritors are the zahids (ascetics), âlims (Islamic scholars), our real rulers, and our faqihs (experts of fiqh). What do they do? Well, they judge by Allah’s Book. See, they judge by the real justice and the real law that Allah has sent down. They also memorize it by knowing it and abiding by it. Because knowing is not enough, you have to act upon it as well. Only then will you memorize and preserve their sacred value. Otherwise, it is like he gives the stem to you and devours the fruit. There is a similar saying in Turkish. Thus, if a person does not act upon his knowledge, then his knowledge cannot be respected.
There is also “erş,” and “sharʿī diyāt”. The word erş means the blood money taken by the one who cripples another. If retribution (qisas) is not taken, then discretionary punishment (ta’zir) will not drop. Compensation is another thing, and the blood money taken by someone who crippled a person is called “erş” and “sharʿī diyāt.”
The rights-holder has the authority to take his right or forgive it. That is, he may take what is due or forgive. He may forgive, and his forgiveness is mandup (desired), and it becomes a means (wasīla) for amnesty of all his sins. That is, forgiving a culprit is a great virtue in Islam. Demanding retribution (qisas) is not obligatory (fard), but retribution (qisas) may become an obligation (fard) if desired. Sawāb (reward) is earned as if he brought all mankind to life. So, it means that when you refuse to have retribution (qisas), and forgive, you earn great virtue. For the sword of justice stands ready on the neck of the culprit, and when you forgive him, he will find life. The one who forgives will get sawāb (reward) as if he had saved the entire humanity. That said, the sword of justice still stands ready on the neck of the culprit. He will say, “What would have happened to me if I was not forgiven?” and then crime will slowly disappear from the world, and it will stay at minimum levels.
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