Turkish English Tafsir Lesson 291-294

Turkish English Tafsir Lesson 291-294

Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 291

 

I seek shelter in Allah from the rejected Satan. In the name of Allah, the Most Gracious, the Most Merciful.

Almighty Allah is closer to the fundamental (asl-i) nature of everything even more than themselves. Allah is closer through knowledge (ilm), through omnipotence (qudrah), and through Seeing and Knowing. Allah is closer by sustaining them, creating them, and making them live. Surely, Allah is closer. Allah knows best the how/modality of this closeness. Says, “عَلَى كُلِّ شَيْءٍ شَهِيدٌ” – that is the 47th verse of Surah Saba [34], – “Allah is witness to all things.” See, Allah is witness to all things in the 47th verse of Surah Saba [34]. Allah witnesses everything, whatever there is in eternity (abad) and pre-eternity (azal), in the depths and heights of the heavens and the earth, and whatever there is in all the worlds from the atoms to the planet itself; Allah is witness to everything. There is no true faith (iman) without knowing Allah correctly. That said, in order to know correctly you need to know the creed (aqidah) of Islam, its knowledge (ilm) and the utterances (kalam); along with the creed (aqidah) and utterances (kalam) in Islam and the Quran, as well as the understanding of faith (iman) and its sciences (ilms) correctly. The sovereignty of Almighty Allah is eternal (abadi) and pre-eternal (azali). It is said in the Torah that Allah is resting. However, Allah does not need no rest, rather implements the provisions (hukm). That is why that word they used in the Torah does not suit the Torah. Those who eradicate the Torah line by line have made a wrong entry in this regard. The real Torah is unlike that. The witness of the real Torah, its muhaymin (guardian), and musadiq (verifier) is Al-Quran Al-Karim. The muhaymin (guardian), and musadiq (verifier) of the real Bible is Al-Quran Al-Karim. All rights are in Islam, Al-Quran Al-Karim, and Prophet Muhammad. All documents of the past are in Al-Quran Al-Karim.

“Sittati ʾayyām,” or 6 days. The 54th verse says Janâb-i Haqq created the heavens and the earth in 6 days. Some claim these are days on earth. In regards to lexicon, a day is between sunrise and sunset. During the process of creation where the earth and the sun was non-existent yet, it is wrong to think about a day in that meaning. Some of our pathfinders, mufassirs have said that as well as the ulama of comprehension (dirayat). As for the word “yawm” – which is the root of the word “ʾayyām” – it means epoch. Our mufassirs reminded us that it means six epochs. We covered this in our lectures in the 16th verse of Surah al-Anfal [8], and we will continue to explain these when the occasion arises in our upcoming lectures.

Then again, in the 5th verse of Surah al-Sajdah [32], there is a day that lasts for 1000 years by our reckoning, and also in the 4th verse of Surah al-Ma’arij [70], there is a day that lasts for 50.000 years. These are the days of the afterlife (ākhira), and that is why Muslims need to explore the glorious Quran well. Opportunities should be given to our Islamic scholars (âlims) on both cosmological signs (kevni ayat), and the written verses (kitābi ayat), and they should be supported, and protected. Their needs must be met, and they should compete in knowledge (ilm). The contest of scholarship (ilm) must be the leader and pioneer of every contest. Knowledge (ilm) should be exceptionally supported. Then again, Ibn-i Abbas says the following, radeyallahu anhum, and we also see grand mufassirs such as Ka’b, Mujahid, and Zahhak say the following. What do they say? They have expounded on that these six days or six epochs are limited to a time that can be called six days compared to pre-eternity (azal) and eternity (abad). The sovereignty of istawā is in accord with its absolute and everlasting nature.

 

Time Stamp: 6:00

 

Creation and rulership is a manifestation of the Rabb. The worlds have been designed with an complete order without examples, and a rhythm; and all the worlds have been created perfectly.

Observe creation from smoke to elements (jism), from elements (jism) to fire, and from fire to earth, and from earth to water, and the transcension from water to life; the first creation is being narrated like that. We see these truths when we look at the 9th to 12th verses of Surah al-Fussilat [41]. We understand from here that there are 6 days, 2 for the heavens and 4 for the earth. However, a hadith-i sharif that is present in Muslim al-Sharif say there is a possibility that 6 days are related with the earth, and that this is an ambiguous (mutashabih) meaning here which should be submitted to the knowledge (ilm) of Allah. Besides, we submit the mutashabih (unclear) parts such as this one completely to the knowledge (ilm) of Allah. The universe is not autochthonous, all the worlds were created later. It is the total of all occurrences, and all the worlds are in need of Allah, and they are under the command (hukm) of Allah. All the worlds are under the command (hukm) of Allah. The universe is not simple, and it was created in an orderly fashion, and everything has been created orderly. It changes through the command (hukm). That is, it changes through the command (hukm) of Allah. That is why Allah created everything in an orderly fashion, and all the commands in Islam are in proper fashion. They are the true (haqq) laws of Allah. That is the legal system (huquq) of Allah. Islam is the true religion (haqq din) that is a divine reality. That is why this is the true religion (haqq din). That is why we look at the 50th verse of Surah al-Qamar [54] in which Allah’s command is but a single, like the twinkling of an eye. See what Janâb-i Haqq says: “I give a single command, and I create what I wish to create with a single command like the twinkling of an eye, and I destroy what I wish to destroy.” That is because Allah is All-Able over everything. Amantu wa saddaqtu.

So that they may advance degree by degree… Pay attention. The non-stop advancement and progress of humankind have been wanted. So that they may advance degree by degree, and that has never occurred at one time. Allah could have created the heavens and the earth at once, but created them degree by degree. There is general (‚umum) and special (khusus). There is a one-time creation in every step (tadrij). And there isn’t a tadrij every time; in regards to creating instantly, there is doubt that qudrah may end. Otherwise, Allah is All-Able, and could have created everything instantly. Allah did that due to wisdom (hikmat) because if everything were to be created instantly then people may think the universe had a beginningless (azali) nature. This is how the divine will has been manifested, and it is filled to the brim with wisdom (hikmat). What is real and what is filled to the brim with wisdom (hikmat) is what the divine will has wanted.

Insha Allah, in our next lectures we will try to expound on certain discovery notes on the word “stawā”. We will try to elaborate on certain discovery notes regarding the stawā in Al-Quran Al-Karim in order to help you understand it better, insha Allah Ta’ala.

 

Time Stamp: 11:25

 

–          The End        –

Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 292

 

I seek shelter in Allah from the rejected Satan. In the name of Allah, the Most Gracious, the Most Merciful.

Valuable listeners, this is the lessons of the life-giving light (nūr), and all the remedies for being blissful for eternity, and not regretting for eternity are the truths that the Quran, the life-giving Quran that sheds light (nūr), the glorious Islam, and our beloved Prophet have brought forth. As you know, the immortal life is the blissful life, which is the life-style that the true religion (haqq din) which is Islam, and the Real (al-Haqq) has brought forth. Muslims die to attain the immortal life therein, and death is the beginning of the immorality in janna (paradise). So, naturally, he who lives the Islamic life on earth is he who earns the immortal life. That is why one should be able to worship (ibadat) with the best and most sincere love and respect while performing the acts of worship of Islam for Almighty Allah. Since namāz (prayer) is a miʿraj (journey) in the presence of Allah, one should adorn himself with clean clothes with a spirit (ruh) that is clean inside and outside. You stand humbly by clasping your hands in the presence of Allah by reciting the exalted word, “Allah Akbar.”

What do you mean when you say, “Allah Akbar”? You say, “Nobody is great but You. You are the Greatest.” So, what do you do in the presence of the Great One? You stand humbly by clasping your hands, and this servitude is a sultanate because it is servitude to Allah.

O those who adorn themselves! Those who assume a picture of a rose is a rose without having any knowledge of a real rose! Adorn yourself only for Allah. Prepare your clean clothes and clean heart for Allah. Get your heart, soul (ruh), and body ready for Allah inside and outside, and prepare all your beautiful qualities for Allah. Be adorned for Allah. Everything you do in order to show off to others, to put on airs, and to strut around which are done for others are all polytheism (shirk). Do it for Allah. Others may still envy you and take you as an example but still do everything for Allah. There is no adornment by neglecting the commands of Allah only to show off to others. He who neglects Allah ruins himself for eternity, and he would be throwing himself down to the lowest of the low, and the cause of this is his evil-doings and rebellion to Allah; this is the cause of that. Why does Janâb-i Haqq seal the heart of the disbelievers (kāfirs)? Allah stamps that disbelief (kufr) to his heart because he has earned it himself, that is his own earning. Do not do wrong, rather be a servant (qul) to Allah. See the situation of the souls of the faithless who died in the following hadith-i sharif. The following is said in a hadith-i sharif narrated by Ahmad ibn Hanbali and Ibn-i Kathīr.

The angel of death stands next to the person, and says, “O dirty soul (ruh)!” It says, ‘O dirty soul (ruh)’ to the soul (ruh) of the faithless, and adds, “Get out to face the wrath and rage of Allah!” Then it extracts the soul (ruh) of the faithless and take his life by saying, “Get out!” Where? It says, “Get out to face the wrath and rage of Allah,” and the angel of death says that.

 

Time Stamp: 5:25

 

They come out smelling like the worst smelling corpse. That soul (ruh) comes out, but do you know how bad it smells? It comes out smelling like the worst smelling corpse on the planet. The community of angels say, “What is that filthy smell?” and they become uncomfortable. Do you see this situation? See, the angel of death raises it to the sky of the earth, but the gate won’t open. That dirty soul will be taken to Sijjin, and from then on, its grave is a dungeon of jahannam (hell), and a gate of jahannam (hell) will open. Its punishment in the grave and the situation in barzakh are also miserable. Right now, the Pharaoh is being lowered to the Fire with all his people, and their punishment in the grave continue.

Now, our dearest friends! We say may Allah make us among the servants (qul) whose faiths (iman) are perfect (kamil) with real Islam, real faith (iman), real Quran, knowledge (ilm), and wisdom (irfan). May Allah make us among the servants (qul) who attain the pleasure (riza) of Allah and reach the ultimate meeting (wuslat).

Now, our lecture will continue with the word “istawā – rose over.” In the 54th and 55th verses of Surah al-A’raf [7] whose meanings we gave earlier, and in Surah al-Baqarah and in Ayatul Kursi this was partly mentioned in our lectures. Now, about “istawā” what is mentioned here is the istawā of Janâb-i Haqq on the ‚Arsh-i ʿAlā. Those who don’t understand istawā here and ascribe a place with Janâb-i Haqq have been mistaken. Now, let us elaborate on istawā for a little bit. And let us convey our discovery notes to you. With the light-shedding discovery notes of the Quran, let us try to further explain the matter and make the light shine.So, let us try to discover it. We have excellent authentic sources in regards to riwayat (narration) and dirayat (comprehension). In the lexicon, the word “istawā” is to ascend, to decide, to be superior, to occupy.

This is how Al-Raghib al-Isfahani explained its lexical meaning in his Al-Mufradat. An ‚Arsh is being mentioned, which is Arsh-i ʿAlā. And it has meanings such as roof, high-roof, housetop, dome, mansion, gazebo terrace, loftiness, precedence, throne, and it is a reference to dominion (mulk), greatness (izzah), and sultanate. The word ‚Arsh have meanings like these ones. The phrase “sülle arşuhu” has meanings such as the dominion (mulk) has been occupied (istila), and it also has meanings such as the sustainer, the manager.

Now, the view that is about the Arsh being even above the Kursi is the view of the majority. Meaning, the view that says Arsh-i ʿAlā is above the Kursi has more weight, and it is the narration of the majority.

 

Time Stamp: 10:00

 

As for the Throne or Kursi, it means Arsh-i Saray. Kursi, Mawzi, Kademi’l Arsh. That is, the place of the foot of the Arsh. That is another narration (riwayat). That means, “the capital city, the throne”.  Also, in the language of sharia (law), the Arsh encompasses and incorporates all the worlds, it encompasses the entire universe. That is out of the comprehension of human intellect (aql); and it has been submitted to the knowledge (ilm) of Almighty Allah. The heavens, jannah, sidrat, and kursi and similar things are beneath it. That is where the concept of universe (alam) ends, but the existence of the Real (al-Haqq) does not. It is not possible to reach the divine beauty (jamali ilahi) without passing the sidrat; nor can it be observed. Please, pay attention to this! The encompassment (ihata) of the Arsh is both material and nonmaterial. Janâb-i Haqq encompasses (ihata) the Arsh, but that encompassment is both material and nonmaterial. The Throne is a restricted object (jism). Its importance is in the decree (hukm), greatness (izzah), and sultanate. That is, what is the importance of the Throne? It is in the rulership; the greatness (izzah) and the sultanate of the Ruler. Arsh is a proper name, and it is not necessarily a substance (jism) in a canonical manner. Now, think about Sidrat al-Muntahā, our Prophet (asw) has passed this point. That is, he went beyond sidrat, the Sidrat al-Muntahā which is above the 7 layers of the heavens. That is, Prophet Muhammad. Nobody could get up to the Sidrat, but he did. ʿAlā is impervious to time and space, and it expresses isti’lâ. Says, “ʿalā l-ʿarshi stawā”. Now here the ʿalā is preposition (harf jar), and the preposition of ʿalā expresses isti’lâ; that is Almighty Allah settled on (istila) the Arsh (the Throne). Arsh extends over spaces and directions. That is, Arsh-i ʿAlā covers all spaces and Arsh-i ʿAlā extends over all directions. You do not think about directions therein because there is none, it encompasses all directions. That is such a high isti’lâ. Meaning, it is such an isti’lâ; thus, it is such a high isti’lâ. There has to be a cause for a disabled person to become disabled. There has to be a judge for a person to become a convict. The existence of possible entities (mumkin) is bound to the Necessary One (Wājib). The entirety of the creation (makhluqat) is in need of the Creator (al-Khaliq). See, we should understand this matter well. There has to be a cause for a disabled person to become disabled. There has to be a judge for a person to become a convict. The existence of possible entities (mumkin) is bound to the Necessary One (Wājib). See, the entire creation (makhluqat) is in need of the Creator (al-Khaliq). The Creator (al-Khaliq) encompasses the entire creation (makhluqat) with the knowledge (ilm), with the mercy (rahmat), with the omnipotence (qudrah); which is the encompassment (ihata) of the Creator (al-Khaliq).

 

Time Stamp: 15:10

 

Almighty Allah (c.c.) says the following in the 11th verse of Surah al-Shura [42].

Hodja recites a part of the 11th verse of Surah al-Shura [42].

“Nothing is like Allah Ta’ala. Nothing is like Allah.” That is why whatever Almighty Allah created have all been created in pairs, but Allah is single, and there is nothing like Allah. There are no partners or equals of Allah. Allah is one in qualities (evsaf) and names (asmāʾ), and unique, and never had a comparable, and never will.

See the 85th verse of Surah al-Waqi’ah [56], “We are nearer to him than you are.” See, think of a dying man who is in agony with his loved ones and friends along with close and far relatives near him as well as his doctor, hodja, hajji, and his beloved wise, his children are with him, and they all keep watching him. Yet only Allah is closer to his heart and soul than everybody else. That is why Janâb-i Haqq says, “We are nearer to him than you are, though you do not perceive.

Hodja recites a part of the 85th verse of Surah al-Waqi’ah [56].

Istawā emruhu; the One who have a command of the work. Almighty Allah has everlasting (azali wa abadi) command of the work. Allah’s omnipotence (qudrah) a predominant (hakim) over everything, and the omnipotence (qudrah) encompasses everything. Now, it is not due to the throne, rather the throne stands due to the ruler. It is not the throne that sustains the ruler, but what is it? The ruler sustains the throne. Allah is the One who sustains all of the worlds because Allah personally created māwarā (everything). Therefore, all the worlds are in need of Allah, and Allah does not need anyone or anything, this means that Allah is predominant (hakim) over everything. Now, let us try to understand this istawā correctly. That is why Allah’s rulership is everlasting (azali wa abadi). Almighty Allah is such a ruler that Allah’s rulership is everlasting (azali wa abadi). There is no sovereign leader besides Allah. The sole absolute ruler is Allah, and the only sovereign leader is Allah. Allah is the absolute ruler, whose existence is necessary (wajib). Other than Allah, nobody’s existence is necessary (wajib). That is, the الممكن – al-mumkin being. Allah has created, and they existed. Allah’s existence is a necessity of Allah’s own Being (Dhat), and Allah is the necessary existent (wajib) being, that is wajib al-wūjūd (necessary existent). Allah’s existence is necessary (wajib). Those who know the Real (al-Haqq) transcend beyond body (jism) and soul (ruh). Pay attention to this! Those who know the Real (al-Haqq) transcend beyond body (jism) and soul (ruh). Those who got stuck with body (jism) are handicapped; they couldn’t see or understand the reality no matter what. As for the faithless, the ability to see this reality have been faded in them. It is all good if they come to faith (iman) and become Muslims, and the guidance (hidayat) of Allah reaches them, otherwise they are handicapped people. So, those who know the Real (al-Haqq) transcend beyond the soul (ruh). Those who know the Real (al-Haqq) transcend beyond the body (jism) and soul (ruh). See, he has transcended beyond his body (jism), and transcended even beyond his soul (ruh), which means that it has transcended beyond the meaning, and acknowledged the Real (al-Haqq).

 

Time Stamp: 20:03

 

That is he who acknowledges the substance (jism) and meaning (mana) of the created matters, and acknowledges the exalted omnipotence (qudrah) the Real (al-Haqq), and believes (iman) in Almighty Allah with every fibre of his being. See, those who become obsessed with substance (jism) and matter without understanding the meaning no matter what are handicapped people. This is where charred brains and ignorance lies, along with backwardness. However, a faithless person who do not accept Allah is not aware that he is a charred-brained and non-modern person who has a spiritual structure like the dungeons in the depths of jahannam (hell). It wouldn’t be like this if he was aware, because the dark veil starts thickening as that person keeps denying the reality (haqiqa), and that dark veil will start covering his soul like a coal tar. That is, his polytheism (shirk) and disbelief (kufr) covers his heart, brain, and soul (ruh) like coal tar. Polytheism (shirk) is such a vile thing that we are unable to describe how vile it actually is. See what Janâb-i Haqq says in the 28th verse of Surah al-Tawbah [9]. Says, “إِنَّمَا الْمُشْرِكُونَ نَجَسٌ”. That is such a spiritual filth that it won’t go away even if you wash it. You cannot clean it no matter what you do, and its abode is jahannam (hell). That is why abstain from polytheism (shirk), disbelief (kufr), hypocrisy (nifaq), objection (sikak), bad morals, harams, and sins with every fibre of your being, and protect yourself inside and outside in a pure manner. Islam has taken people into the light (nūr) and mercy (rahmat) so that they may shine inside and outside. Islam itself is nothing but light (nūr) and mercy (rahmat). Adhere to Allah with your faith (iman), deeds (amal), good morals (akhlaq), and then acknowledge the commands of Allah well. Do not overstep the bounds of the provisions (hukm) law (huquq) of Allah because Allah is the Real (al-Haqq), and the laws of Allah are the law (huquq), and the true religion (haqq din) is Islam.

See, as the true religion (haqq din) is Islam, it is also the law (huquq), it is the law (huquq) of Allah. Those who disacknowledge the truth (haqq) and the law (huquq) have no faith (iman), nor do they have humanity. Al-Quran Al-Karim and Prophet Muhammad came to save them from that situation and turn them into proper human beings. They came to save all humanity and to break the idols, and remove polytheism (shirk), disbelief (kufr), and injustice (zulm) from the face of the earth, and embrace all of humankind with the mercy (rahmat) of Allah. They came to bring everybody to janna (paradise). Islam calls to Allah. Islam does not call to false deities (taghuts). Islam does not call to idols. Islam does not call to clergy. Islam does not call to priests. Islam does not call to monks. Islam does not call to popes. Islam does not call to impostor teachers (murshids). Islam does not call to impostors who look like teachers (murshid) of Islam. Islam calls to Allah with true knowledge (ilm), and people of knowledge (ahlul ilm). The Quran, Prophet Muhammad, and our true Islamic scholars (âlims) and our true teachers (murshids) always call to Allah; and they do not call to themselves. Go and see those who call to themselves, who talk about themselves all the time, and check the books they have written. Take a look at those who call to themselves, next to the rights, they have wrongs that resemble the mark of Iblīs (the Devil), which does not suit Islam. They place wrongs next to the rights, those who call to themselves! Rather, understand Islam correctly, and call everybody to Allah. Call people to Allah via Islam. Besides, if you act at a whim, then know that Islam is not a religion (din) according to your whim. Islam is the values that Allah brought forth. One may call people to Allah through Islam and the Quran which Allah brought forth, and Prophet Muhammad.

 

Time Stamp: 25:02

 

If you call people in your own way, then you are inventing a religion in your own way which is not the religion (din), rather it is misguidance (dalalah) even if there are certain truths in it. That said, the word عَلَى – ʿAlā represents an absolute greatness above the ʿArsh. That is the عَلَى – ʿAlā is a preposition (harf jar) that refers to that Almighty Allah is greater than the ʿArsh, and it points to Allah’s absolute greatness. As for the meaning of ʿAlā, “ثُمَّ اسْتَوَى عَلَى الْعَرْشِ” – the 4th verse of Surah al-Sajdah [32], it rejects and cancels incarnation (hulul) and unity (ittihad). Certain people whom you assumed are teachers (murshid) or masters have brought forth dangerous views that pave the way to incarnation (hulul). They formulated wrong ideas not like a man of knowledge (ilm) and religion (din), but like a man of thought. Islam rejects incarnation (hulul). Allah does not enter the body of servants (qul) or any creature (makhluq). Allah is Subhan (Almighty), and is free and away from it. That is why Islam rejects unity (ittihad) as well. It is not possible for anyone to unite with the person (dhat) of Allah. That said, you may attain the pleasure (riza) and bounties (nimat) of Allah, and you may reach the pleasure (riza), however it is polytheism (shirk) to think about uniting with the person (dhat) of Allah, which is called ittihad (unity) and imtizaj (coalescence). They are trying to divinize the creation (makhluqat). The creatures (makhluqat) are creatures (makhluqat), and Allah is Allah (c.c.). That is why Islam takes you under protection from all dangers that lead people to polytheism (shirk), such as unity (ittihad), coalescence (imtizaj), incarnation (hulul), and reincarnation. That is the actual preventative medicine; that is the preventative medicine of Islam. The protection of Islam is a divine protection. That is why the entire environment of trust of life is given to you by Islam. Islam is a complete environment of safety. For one thing, it destroys false beliefs and makes the right and real belief (iman) predominant in you. See, you should get Islam right. The reason we call these lectures the lessons of the life-giving light (nūr) is because Islam rejects the wrongs, and it is the embodiment of rights. It is the embodiment of truth and reality (haqq wa haqiqa). What is important is to understand Islam, Al-Quran Al-Karim, the sunnah (customs), ijma (consensus), and qiyas (analogy) in the way of the ecole (school) of Ahlus-Sunnah wa’l-Jama’ah. Graduate from the ecole (school) that gets it right, or at least follow its lessons very well. These lessons are not limited to one or five places on earth. Rather, for the grace of Allah, alhamdulillah, the Islamic understanding of Ahlus-Sunnah wa’l-Jama’ah stands upright against all that is wrong all around the globe, and it is intact, it shall continue to stand against all that is wrong without budging until eternity. That is why beloved friends, we say the Glorious Quran and the Light (nūr) of Islam rejects and cancels incarnation (hulul), unity (ittihad), and coalescence (imtizaj). Who witnesses all things? That is Allah. Allah is witness to all things. It is Allah who encompasses all things. There is nothing like Allah. That is out of the question. Allah is unique in such a manner that Allah is Fard as-Samad (Without Equal), and there is nothing like Allah.

Time Stamp: 30:00

 

That is why anthropomorphism (tashbīh) is not approved but declaring incomparability (tanzih) is approved. We declare Almighty Allah free and away (tanzih) from all imperfections and flaws, and we do not compare (tashbīh) Allah to anything because comparing Allah to something is tashbīh. Musabbaha madhab (school) became a madhab (school) of evil innovation (ahlul bid’ah) and misguidance (dalalah) for that reason. You do not compare (tashbīh) anything with Allah. You may only say Allah is free and away (tanzih). Now, what is tanzih? It means Allah is free and away from imperfect attributes (sifāt). Allah has no flawed attributes (sifāt) at all, and is only attributed with perfect attributes (sifāt), and all exaltedness is with Allah, but there are no shortcomings. That is why our salaf âlims say Allah is most exalted above space and direction. Allah is most exalted above spaces, heavens, earth, the kursi, the arsh-i ala, and all directions. Allah is exalted above all of it because it is Allah who created them anyway. The Creator is exalted above the creatures, right? Who knows best about Allah’s ascension (istawā) to the Throne (Arsh)? Allah knows best. We are trying to understand the exalted omnipotence (qudrah) of Allah, but actually it is Allah who knows best about the ascension (istawā) to the Throne (Arsh). See the 7th verse of Surah Ali Imran [3] where Janâb-i Haqq says the following about the meaning of mutashabih (unclear) verses: “وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ” – “Only Allah Ta’ala knows their interpretation (taʾwīl).” There are also people whom Allah has informed. There are people whom Allah has informed, and they know because Allah willed to informed them. Otherwise, it is Allah who personally knows everything in the best possible manner in full and without flaw. Therefore, what do we do? We submit things to the knowledge (ilm) of Allah just like Salafi Saleh has said. That is the choice of Ahlus-Sunnah. No matter how much we try to understand the concept of Istawā, we do not neglect submitting the essential meaning to the knowledge (ilm) of Allah because this is the choice of Ahlus-Sunnah, these have been submitted to the knowledge (ilm) of Allah.

“To settle” is not a quality of Allah. That is, beliefs like, “Janâb-i Haqq is sitting on the Throne,” are wrong. Allah does not need space. Allah was existent before the creation of the Throne (Arsh). The Throne (Arsh) is in need of Allah, not the other way around. Allah is free and away from time and space, that is why we are giving these discovery notes in order to draw attention to the wrong views that do not suit Ahlus-Sunnah. Let us be careful in this regard.

A man had visited Imam al-Malik on a day. He asked about Istawā; what is it and how is it? Imam al-Malik immediately started sweating, and he had started to sweat suddenly. See, Imam al-Malik had started sweating a lot. He says that Istawā is certain, but you asking how is not reasonable, and it is a necessity (wajib) to believe in it but this question is an innovation (bid’ah). Imam al-Malik says, “You are a deviant,” to that man and told his people to throw him out, and they did. Deviants always abandon the clear (muhkam) verses and spend their times on the unclear (mutashabih) verses that they can’t afford dealing with, and then they want to confuse others as well.

 

Time Stamp: 35:17

 

What do we do in regards to clear (muhkam) verses? We believe in them (iman) and act upon them (amal). As for the knowledge (ilm) of the unclear (mutashabih) verses, we leave them to Allah, and we believe (iman) that they are verses. Whatever news the Quran has brought and whatever contents it has, we believe (iman) in all of it. However, there are exalted words and codes that Allah has not explained us, there are keys of the treasure. We submit them to the knowledge (ilm) of Allah because that is what Allah commands anyway. Allah says, “I know their interpretation (taʾwīl),” and does not tell us to know because there are things we can know, and there are things we cannot to know. That is why Imam al-Malik told this man he is a deviant and told his people to throw him out, and they did. Istawā is an attribute (sifāt) of Allah without keyfiyat. Now, what does keyfiyat mean? I means how/modality is not asked because only Allah knows it personally. There is no teksim or ittihad. What is teksim? Well, it is to liken Allah to an object (jism), these are not valid. Allah is free and away from these. There is no ittihad, which means nobody is able to unite with Allah. That is, Subhan. Janâb-i Haqq is Subhan, and is free and away. Janâb-i Haqq is Subhanahu Ta’ala wa Taqaddas.

Muteahhirin is the madhab (school) of correct interpretation (taʾwīl). Now, we have our salaf âlims (predecessor Islamic scholars), and we have âlims (Islamic scholars) such as muteevvilin and muteahhirin. Our history is filled to the brim with âlims. The âlims of Ahlus-Sunnah are the greatest individuals of earth to whom the mercy (rahmat) of Allah has been manifested. That said, Allah has given a share to them from the knowledge legacy of Prophet Muhammad. That is why we say, may Allah bestow much mercy (rahmat) upon all our muteevvilin and muteahhirin âlims. May Allah fill them to the brim with light (nūr), and bestow upon them light (nūr) upon light (nūr). May Allah bestow upon them mercy (rahmat) and forgiveness (maghfirat) until they say, “We are full.” Our history is filled with grand âlims, and this is how the way of Ahlus-Sunnah came to us.

Muteahhirin, the madhab (school) of correct taʾwīl (interpretation) have said: “Allah subjugated the Throne (ʿArsh).” That is, they say what is meant by ascending to the throne (‘arsh al istivâ), is that Allah has subjugated the Throne (ʿArsh). Naturally, it is Allah who commands the Throne (ʿArsh) as well because Allah is the Ruler. This interpretation is a good interpretation. As for Hasan al-Basri, rahmatullahi alayh, he says: “Allah manages (hakim) the works of Allah.” This says, “The first moments of creating.” That is, won’t Janâb-i Haqq manage Janâb-i Haqq’s own work? The One who manages everything manages his own works as well. This says, “The first moments of creating.” Now, these are also very good interpretations. Then again, in the 7th verse of Surah al-Hud [11], “وَكَانَ عَرْشُهُ عَلَى الْمَاء” – “and Allah’s Throne (ʿArsh) was then upon the waters.” Now, surely Janâb-i Haqq created the Throne (ʿArsh) upon the waters. The Throne (ʿArsh) is one of the creations (māwarā) that has been created later. So, it everything that has been created later and is other than Allah are creations of Allah, and they are all in need of Allah, and they are all under the rulership of Allah.

 

Time Stamp: 40:00

 

Beloved friends, as you know there was cloud, smoke, and firmamental elements (jism) in the first days of the creation. See, firmamental elements (jism), fire, earth, water, plants, and animals etc., so what happened next? Plants, created with other plants started multiplying. Animals, created with other animals started multiplying. Humans, created with other humans started reproducing. Janâb-i Haqq brought forth the law in that manner. There has manifested a continuity, formula, and cycle in time, which is called Sunnatullah, and Adetullah. Karahi or delay also points to that, it is a participle. Sufyan al-Thawri, rahmatullahi alayh, said, “Allah attended (istawā) to the work at the Throne (ʿArsh).” He interpreted it in this way, and given that name. This is also a good interpretation. As for the order and continuation of the work, it is a token of the actions and qualities. That is the ascension (istawā) of the ruler in regards to rulership, that is what has been narrated there. It is the ascension (istawā) of the ruler in regards to rulership. That is what he narrated.

These are the most predominant views, as for the secondary ones it goes like this: “Allah’s isti’lâ is to hold everything under omnipotence (qudrah), mastery (galibiyat), guardianship (velayet), and rulership (hakimiyet). So, Allah’s isti’lâ encompasses everything, meaning all the worlds including the ʿarsh, kursi, all heavens, the whole of all the worlds, and everything has been placed under the omnipotence (qudrah), mastery (galibiyat), guardianship (velayet), and rulership (hakimiyet). That is because Allah is the ruler above everything. Nobody can rule over Allah, that is out of the question.

Then again, the following is said in the 54th verse of Surah al-Fussilat [41]: “بِكُلِّ شَيْءٍ مُّحِيطٌ” – “Almighty Allah encompasses everything, and comprehends all things.”

Then again, a poet addressed Ibn ʿArabi and said, “Bişr has overwhelmed (istila) Iraq without sword or bloodshed,” and Ibn ʿArabi replied, “We do not know about that isti’lâ.”

Now see how the poet replied.

He said, “Bişr has overwhelmed (istila) Iraq without sword or bloodshed, which means he set a throne in people’s hearts, everybody loved him and respected him, and everybody showed him love, respect, and obedience; and what did Bişr do with that love that encompassed him? He invaded (istila) Iraq without sword or bloodshed.” So, just like that love spreads over all around, all the worlds are obeying Allah because everything is a work of the mercy (rahmat) of Allah. This is the secondary view, as for the third view, it says, “The Throne (ʿArsh) is kingdom (mulk) and the domain, and istawā means isti’lâ. That is, ʿArsh al-Ala is the kingdom (mulk) and the domain, and istawā means isti’lâ. The word al-Ala reminds us of the absolute rulership.

 

Time Stamp: 45:03

 

Surely, this does remind that to the sultanate of humankind. So, what is sultanate of humankind? That is those who consider themselves rulers, who rebel against Allah, who do not accept Allah as the Real (al-Haqq) Being, who object to Allah’s laws, Allah’s legal system (huquq), and the supremacy of law (huquq). Janâb-i Haqq reminds this to the sultanate of humankind and says, “I am the actual Ruler.”

“O the rulers who hold the sultanate of humankind at hand! You will either be just, or you will incur my wrath, rage, and exalted justice, and be struck by it!” Who is being addressed? Well, whoever holds the sultanate of humankind at their hands are all reminded by Janâb-i Haqq here.

Janâb-i Haqq insists on Janâb-i Haqq’s most exalted and absolute perfection (kamal) with Janâb-i Haqq’s personal attributes (zaat sifāts). Pay attention to this! Insists on most exalted and absolute perfection with personal attributes (zaat sifāts). As for the “summa” here, the delay in the summa is related with rank that belongs to the degree of bayān. As for the 4th view, it goes like this: “Allah Ta’ala is free and away from distance. The concepts of far and close do not apply to Allah. Allah is free from distances as well, and everything is at an equal distance. That is, Allah is not far away from something, or is close to something. Allah is not far away from somebody, or is closer to somebody. Allah encompasses everything in all the worlds at an equal distance.

Pay attention to that! Then again, we can understand these exalted realities when we take a look at the 84th verse of Surah al-Zukhruf [43]. Space, direction, distance; these are all beneath the Throne (ʿArsh). Allah is above everything in an equal manner, and is ready and prepared. Allah is ready and prepared over everything. Allah’s istawā is not accepted as an analogy (qiyas). That is, performing an analogy (qiyas) regarding the how/modality of the istawā is impossible and out of the question. Allah’s istawā does not accept analogy (qiyas) because only Allah knows the how/modality of the istawā. The regularity is the fulfilment of the command and will. There is such and order, such a regularity in this universe that the regularity itself is the fulfilment of the command and will.

Friends, accepting it as “settling on the throne” is ignorance. Allah does not need to settle on anywhere because Allah is free and away from space. Those who say Allah has settled on the Throne (ʿArsh) are associating Allah with space, which does not suit the Glory of Allah. Almighty Allah was existent before the Throne (ʿArsh) wasn’t created. Besides, the Creator does not need to settle on anything. It is not the Throne (ʿArsh) that sustains Allah, it is the opposite, and Allah sustains all the worlds. Nothing can sustain Allah because Allah does not need anything. Even the lexicon does not incorporate that meaning. That is, it is ignorance to accept istawā as settling on the throne, and this meaning does not even suit the lexicon. Even if it did suit the lexicon, it would never be acceptable in regards to canon (sharʿ) and reason (aql).

 

Time Stamp: 49:58

 

İstila is to occupy and it is also to ascension (istawā); this is much higher than our level of comprehension. See, that is, the isti’lâ and istawā of Allah are much higher than our level of comprehension, and they are very exalted. The predecessors (salaf) say that Allah created heavens and the earth in special epochs, and rose over (istawā) to the Throne (‘Arsh) being free from time and space. Allah winds the night over the day, and winds the day over the night, do you see? Take a look at the 5th verse of Surah al-Zumar [39]. What does Allah do with the night and the day over each other? Allah winds the night over the day, and winds the day over the night. As for the souls (ruh), just pay attention! Janâb-i Haqq overwhelms (istila) the souls (nafs), meaning objects and subjects. Janâb-i Haqq encompasses souls (ruh) and selves (nafs). The souls (ruh) are under the encompassment of Allah. The selves (nafs) are under the encompassment of Allah. That is how Janâb-i Haqq encompassed all souls (ruh), all selves (nafs), all objects and subjects. That is, muhit al-kull which means everything has been encompassed, and the One who encompasses everything is hakim al-kull. These discovery notes introduce Almighty Allah who is the Ruler over everything well. These lessons have given us such a good chance to know that it is utterly impossible to not be impressed by these lessons. Summa, summa, alhamdulillah.

Hodja recites the original text of a glorification (tasbih) in Arabic.

You find us, all eyes, the entire universe and everything defeated (maglub) and imprisoned (mahkum) to Almighty Allah. That is, everything is maglub and mahkum to Janâb-i Haqq. Those eyes need Allah, they are maglub and mahkum. Eyes are also like that. And the entire universe is in need of Allah, everything is mahkum and maglub to Allah because they have been encompassed by Allah. Allah may render a victor (ghalib) a defeated (maglub), and vice versa, the way Allah wills.

See the 40th verse of Yaseen Sharif: It is not for the night to overtake the day, nor does the day overtake the night. Everything revolves under a disciplined management and so on.This order announces the sultanate of Allah. The objects in the outer world (afaq) and the subjects in the inner world (anfus) circulate under a just management. Ijād (design) and the ijab (offer) are above nature. Everybody has answered (ijabat) to the command of Allah, and everything has said, “labbayka”. It is just that when humankind is given freedom the deniers among them abandoned faith (iman) and chosen denial. They have left Islam and chosen frustration instead. That said, Allah left humankind free in their decision and placed them in a test field, and the faithless lost everything while the faithful earned everything.

 

Time Stamp: 55:00

 

Such a shame! Islam came for everybody to win, and Islam is the everlasting capital. It is the everlasting manifestation of Allah’s graces (lutf). Islam has been manifested to that everybody may win. That is why Al-Quran Al-Karim is light (nūr), and spirit (ruh); it gives life. It is the truth and reality (haqq wa haqiqa) and the conclusive argument (hujjat). Actually, it is the true conclusive argument (haqq hujjat). Al-Quran Al-Karim is a proof (bûrhan), and a true proof (bûrhan). As for Hz. Muhammad, he is the Prophet of Mercy (Rahmat) of all the worlds, and the Quran is the book of mercy (rahmat) upon all the worlds.

There is no stagnancy and inaction, and istishab (continuity) in the universe. That is, there is no stagnancy or inaction in the universe, and if there was any then the sun would not function as is due. The stars, planets, and galaxies in the heavens; look at all the motion going on in the universe. There is no stagnancy or inaction in the universe. There is no istishab (continuity) in the universe, rather the laws of istikra (inductive reasoning), and ittirat (sequentiality). Now, what is ittirat? It means sequentiality, meaning it is a law having a regular sequence. That said, the nature is not the ruler (hakim), rather the nature is subjected (mahkum) to the law of Allah. The essential cause is above the nature, and the confirmation of istishab (continuity) is not evidence. That is why nature is not the ruler, rather it is subjected (mahkum) to the law of Allah. The essential cause is above nature, meaning the rulership that is above nature belongs to Allah. What did Allah Ta’ala do with nature? Allah placed it under command, and the nature moves and works under the command; it has been designed according to the command of Allah. That is why Janâb-i Haqq says, “كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ” in the 29th verse of Surah al-Rahman [55]. The verse says Allah creates every moment of every day. That is, it is said that Allah is creating every moment of every day as the Creator is taking care of work. Allah says, “كن – kun” and gives the command when Allah wants something to be. Allah says “be” when Allah wants something to happen, and then that things happens, “فيكون – fa yakun.” This is because the possessor of true authority and omnipotence belong to Allah. It is utterly impossible for something to happen unless Allah says, “be.” The same provision (hukm) states that influence (tasarruf), will (irada), proof, life, death, and all antonyms are witnesses that demonstrate the istawā of Allah. The istawā of Allah can be seen clearly throughout the universe as well because everything is to obey Allah. Just take a look at the concepts of submission, occupancy, hasis, velocity, persevering consecution, rūhāniyya (spiritual being), motion, worldly (afaqi) and inner-worldly (anfusi) thought. If there is life and a rūhāniyya (spiritual being) somewhere, then there is motion therein. So, who is the prime mover of that motion? It is Almighty Allah. The prime mover of every motion, the One who gives the command to it is Allah, the Creator. Allah is the One who gives the command to everything. Besides, Allah created everything in accord with its purpose, and every creature that has been created serves according to its purpose.

 

Time Stamp: 1:00:06

 

Afaqi (worldly) and anfusi (spiritual) thought, mechanic, dynamic, demands, work of the Real (al-Haqq). In the moment of wrapping and covering space in time, time in spirit (ruh), spirit (ruh) in a command… Look at the moment where the command encompasses and covers it all. Just take a look.

Hodja recites the 50th verse of Surah al-Qamar [54].

See, Janâb-i Haqq says, “And Our command is but single, like the twinkling of an eye.” Says one command is enough. That is, “كَلَمْحٍ بِالْبَصَرِ” – the command is but single, like the twinkling of an eye.” The world and the universe exists by a single command, and they may be destroyed by a single command; Allah is All-Able (al-Qadir) over everything. Nobody else is a mujīb (answerer), who deems necessary. The only inventor (mujit) is Allah. The only one who invents and deems necessary is Almighty Allah, not anyone else. See the 11th and 12th verses of Surah al-Fussilat [41], which hodja recites right now. Allah says, “Allah revealed in each heaven its ordinance.” They are obliged to obey and follow the divine command, that is said for heavens and everything in it. The verse says, “وَأَوْحَى فِي كُلِّ سَمَاء أَمْرَهَا”.

Besides, there is no faith (iman) without knowing the Rabb (Lord), so we should know the Rabb (Lord) well.

Hodja recites a part of the 11th verse of Surah al-Fussilat [41].

“Come willingly or unwillingly,” said Janâb-i Haqq. Almighty Rabb has said, “Come,” and they said, “We come willingly.” The heavens and the earth along with everything and everybody in them submit, they all say, “labbayka.” Everybody is in a state of obedience to Allah, this includes the heavens and the earth and whatever is in them. This goes for the ‘arsh (throne), and the kursī (seat) as well. There is no pre-existing (al-qadim) being other than Allah. Almighty Allah is pre-existing (al-qadim), the only pre-eternal (azali) and eternal (abadi) being, and nobody else is pre-existing (al-qadim). That is, everything is subject to the divine will, and the possessor of all decree (taqdeer), to bring into being (takwīn), law-making, and to accept is Allah the Almighty. Nobody can bring forth a sharia (law) except Allah. Allah is the Shari Ta’ala (Law-Maker). Shari (Law-Maker) is the one who brings forth the sharia (law). That is a name of Allah. The divine decree (taqdeer) belongs to Allah. To bring into being (takwīn) belongs to Allah. The law-making belongs to Allah. The choice to accept or not belongs to Allah. It all belongs to Allah, including all mâsivâ. So, what does mâsivâ mean? It means that everything other than Allah is under the decree (hukm) of Allah. There is no ends or bounds to Allah’s good (khayr), blessing (barakat), exaltedness and glory, and the infinite grandeur (a’zamat) of Allah’s omnipotence (qudrah). Allah’s omnipotence (qudrah) is infinite. Allah is the Rabb (Lord) of the worlds of reason (aql) and spirit (ruh). Just like Allah is the Rabb of everything, Allah is also the Rabb of the world of reason (aql) and spirit (ruh), and is Most Exalted above all these as well. Allah’s grandeur is beyond comprehension (aql). Allah has an exaltedness above and beyond comprehension (aql). Intellect (aql) and knowledge (ma’rifa) is to know Allah, obey and worship Allah. If you have intellect (aql) and you have knowledge (ma’rifa), then know Allah very well, and fully obey and worship Allah. Besides, it is an obligation of a Muslim to work for the better good of humankind and to obey Allah. Muslims do not work to the detriment of anyone, they only implement justice.

 

Time Stamp: 1:05:38

 

Islam removes cancerous cells from the body. Removes microbes from infected heads and bodies. Removes disbelief (kufr) from the hearts that have been infected with it, and calls to faith (iman). Islam calls to the enlightenment of faith (iman), and that of the Quran, and of the truth and reality (haqq wa haqiqa) of Islam. Those who think these occur due to themselves consider themselves the God. Be wary! Those who consider these occur due to themselves, but what is it? That is, those who think the decree (taqdeer) comes from themselves, who think grandeur belong to themselves, who think to bring into being (takwīn) and law-making (sharia) belong to themselves… And those who consider the decision to accept or refuse belong to themselves, and those assume that, what did they do? They are those who consider themselves a God. They do not accept the commands of Allah. They either accept somebody else’s commands or do what his nafs desires; that is, those who consider themselves a God. In other words, they are worshippers of their own soul or nafs. Those who do not know their limits do not know their Rabb either. So, know your limits, know that you are a servant (qul), accept your Rabb, enter into the command of your Rabb, and be a servant (qul) to the One who created you, this servitude here is actually a sultanate. Save yourself from serving someone slavishly. Those who do not know their limits do not know their Rabb. Intellects (aql) are not predominant (hakim) over the Real (al-Haqq) it is the other way around. This word has been recited as “wa-hifyeten” in the recitations or qiraat of Aasim, and Ebû Bekr Şuʽbe. It means, “in fear,” so it means that you are in need of Allah in every regard. You are an official under the decree (hukm) of Allah. That is, you are an official under the decree (hukm) of Allah, and you are accountable to Allah.

Confess, want, pray (dua), make amends (tazim), and secretly supplicate to Allah with sincerity (ihlas). Prayer (dua) is the name of wanting something from the Greatest and Most Powerful in a serious and fully sincere manner. So, what is prayer (dua)? It is to want, but from who? That is, to want something from the Greatest and Most Powerful in a serious and fully sincere manner. The Greatest and Most Powerful is Allah Ta’ala. It is to want something in a way that suits your adab (conduct of discipline) and education (tarbiya); that way you should pray (dua) to Allah and want because we are in endless need of Allah, and we shall want from Allah, but how? We shall pray (dua) by doing good deeds (amal-e-saleh), obeying, working in a manner that suits the conduct of discipline (adab) and education (tarbiya) of the prayer (dua). Regarding these prayers (dua), it is a prayer (dua) when you actively work, your worships (ibadat) are prayers (duas); as for your words, verbal prayers (duas) are to supplicate with your state (hâl). Pay attention, it is to supplicate by action, verbally, and with your state (hâl). One’s spiritual structure, heart structure, body, actions, utterances, and behaviour must be respectful towards the prayer (dua), and that is how one should pray (dua). You must be worthy of the glory of sincerity (ihlas) and seriousness. You must have sincerity, seriousness, and utterances that suit the Glory, and what you recite should be a famous prayer (dua).

In Bukhari, Muslim, and others there is the following advice in regards to prayer (dua). That is in Bukhari Shareef, Muslim Shareef, and others: “You are not praying (dua) to the unseen, or a deaf one; rather you are praying (dua) to the all-hearing, who is close,” said our Prophet.

 

Time Stamp: 1:11:16

 

And added, “You should not pray (dua) by shouting and screeching. Are you praying (dua) to a deaf entity? Or are you praying (dua) to the unseen? Rather, you are praying (dua) to the One who is closer to you than yourself. You are praying (dua) to the all-seeing, all-hearing, and all-knowing.”

That is why our Prophet warned them and said the following.

Hodja recites the original-text of the following hadith-i sharif.

“You are praying (dua) to the all-hearing, the all-powerful over everything. You are not praying (dua) to a deaf or to the unseen. It is mandub (meritorious) to pray (dua) in secret. Be moderate, do not ramble on about it, do not mix-in redundant words into your prayer (dua), and the prayer (dua) has limits as well, do not overstep the limit.”

One day, Abdullah b. Mugaffel saw his son reciting a prayer (dua) like this.

Radeyallahu anhum wa ardahum ajmain.

He was praying (dua) by saying, “I wish for the white manor to your right in janna.”

See, he says that he wants the white manor on his right in janna.

His father warned him by saying, “I have heard from our Prophet (asw) that a people will overstep the bounds in prayer (dua).”

See, what the 55th verse of Surah al-A’raf [7] says, whose meaning we have given before. Says, “لاَ يُحِبِّ الْمُعْتَدِينَ إِنَّهُ” – Allah does not like the transgressors.” This goes for every manner including prayers (duas), we should be moderate and be temperate. A prayer (dua) of our Prophet says, “Make me among the moderate (mutadil) servants (qul) who are always temperate (i’tidal).”

The following has been said in a narration of Ibn-i Atiyya on the authority of Al-Zamakhsharī. It is narrated that our Prophet used to pray (dua) like this.

Hodja recites the original text of the said prayer (dua).

Such an excellent prayer (dua) this is! It is actually clear that it is a prayer (dua) of our Prophet, but from where? That is clear from the meaning because the meaning is endless and boundless yet there are few words. He said to his son, “It will be enough for you if you recite this.”

Fayd al-Qadir.

He also recited these verses. That is, he recited the related verses of Surah al-A’raf [7], which are the 54th and 55th verses.

 

Time Stamp: 1:15:08

 

Humankind is also responsible for the reform (islah) and corruption (fasād) on earth. They should reform (islah) the earth and do not cause corruption (fasād), and they should build and not distort. What has been created in a beautiful manner should also be preserved. The nature, creation, hilkat, and fitrah of the world should be preserved. These have been created interbedded, and they have been placed one within the other by Janâb-i Haqq. Hilkat, fitrat, and nature have been created interbedded. That is why humankind has a duty, and is responsible for preserving these. We need knowledge (ilm), faith (iman), monotheism (tawhid), and obedience (itaat) here; meaning we need competence in order to use these assets as is due, to make use of them, to preserve them, to not distort them. That is why we need knowledge (ilm), faith (iman), monotheism (tawhid), obedience to Allah, regularity, and justice, and Janâb-i Haqq wants these from us. As for polytheism (shirk), disbelief (kufr), injustice (zulm), rebellion, insurrection, destruction, corrupting things (fasād), every evil act, and every loss; Allah forbids them. Do not abandon hope due to fear, and vice versa. You should pray to the possessor of majesty (jalal) and generosity (ikram) without abandoning fear and hope. Let me repeat this part due to its importance. Do not abandon hope due to fear, and do not abandon fear of Allah when you have hope. Do not ever abandon fear of Allah, and do not ever abandon hope from Allah. Always pray (dua) to the possessor of majesty (jalal) and generosity (ikram), and keep praying (dua) non-stop. Always keep praying (dua) with every fibre of your being, with your spirit (ruh), your body, your tongue, and your heart. That is why, if you be like that then you will cause these two wings to be attached to you. What are these two wings? The fear and hope are the two wings. So, where is the destination? It is the pleasure (riza) of Allah, the setting that is lived is the position of ihsan (excellence). And these people have found what they have willed (murad). This is how one attains what he willed (murad). So, attach your wings, and ask from Allah. Every guidance (hidayat) is from Allah. Every success is from Allah, do not forget this!

The word بُشرًا is recited as bushran in the recitations of Nafiʽ, Ibn Kathīr, Abu Amr, Abu Jaafar, and Yaqoub; and it has been recited as nushran in the recitation of Ibn Amir. In the recitations of Ibn Kathīr, Hamzah, and Al-Kisa’i, it has been recited as erriyāḥa neshran. “Sends forth the winds as harbingers of mercy (rahmat).” Now, there are also harbingers of punishment. So, just like there are harbingers of mercy (rahmat), there are also harbingers of the punishment.

 

Time Stamp: 1:19:40

 

–          The End        –

Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 293

 

I seek shelter in Allah from the rejected Satan. In the name of Allah, the Most Gracious, the Most Merciful.

Most valuable listeners, there is something called the winds of punishment, and the winds of mercy (rahmat). In a news that has been narrated by Ibn-i Umar, radeyallahu anhum wa ardahum ajmain, “Four are the winds of mercy (rahmat), which are the harbingers of mercy (rahmat). And four are the harbingers of punishment. The winds that are the harbingers of mercy (rahmat) are, Nashirat, Mubassirah, Mursalat, and Dhariyat. As for the winds of punishment, they are, Kasif, Asif, Sarsar, and Akim. The latter are the winds of punishment, and they are harbingers of punishment as well.” Our Prophet said the following in a hadith-i sharif narrated by Bukhari and Muslim.

Hodja recites the original text of the said hadith-i sharif.

He says, “I have been divinely aided (mansur) with the morning’, meaning he says “Allah has sent the winds of the morning upon me as harbingers of mercy (rahmat).” He says, “I have been divinely aided (mansur) with it, and I became victorious (muzaffar).”

It is said that People of ʿĀd were destroyed with the cool air of morning (dabur). See, the cool air of morning (dabur) is a type of wind among the winds of punishment. It is said that janūb (south) is also a wind among the winds of janna (paradise). See, janūb is name of the wind that blows from the qiblah, from south.

Beloved friends, Hz. Ka’b narrates that most of the earth would have reeked if Janâb-i Haqq had seized the wind for three days, and did not let winds blow for three days. See, the world would have began to reek. Allah has endless, boundless, and countless bounties (nimat), and we cannot give thanks as is due no matter for which one we give thanks. So, let us know the owner of the bounty (nimat) at the very least, and endeavour to fulfil our duties as servants (qul) to the extend of our ability. Let us not be among the deniers and the ungrateful. Let us supplicate to Allah so that we may not be among them. Let us ask success (tawfiq) and guidance (hidayat) from Allah. He says, “Do not take apart fear and hope, both of them should be present profusely in you at all times.” That is, both fear of Allah and love of Allah. He says do not take apart fear and hope, both of them should be with you at all times. It is said that there are various dynamic air movements like rīḥ or wind, and wind occurs with tahrik – motion. So, it means that wind occurs by movement or tahrik, and the wind speeds up the rain. So, who gives the command that sets them in motion? That is Almighty Allah. The winds bear heavy clouds, and air is light while the clouds are heavy. Clouds are masses of condensed watery vapour floating in the atmosphere. Them floating in air is a matter of physics. There are two views in regards to that. Water particles are like foam of soap, and there is water in them, therefore as this air is light it makes the particles float. That is, as this air is lighter it makes them float. This view has been confuted because the insides of water particles are not empty but full. Even though it is heavier than the mass of air, the particles raise up with the movement (tahrik) of the wind like sand, and they hang and move left and right in air. The previous one was about like a balloon and a ship, lighter one floating above the heavier. The latter one is about like a bird and a plane, heavy one floating above the lighter one. So, water is actually heavier than air when wind bears the heavy-laden clouds. So, who gives the command in regards to the prime move (muharriq)? That is the possessor of absolute omnipotence (qudrah), which is Almighty Allah. Allah says, “ʾidhā ʾaqallat saḥāban thiqālan,” pay attention to this! By learning this meaning and acquiring the knowledge of driving force, planes were made. Pay attention! Al-Quran Al-Karim has explained this 14 centuries ago, and pointed this out to science, and told people to make scientific discoveries and humans could only make it 10 centuries after. Pay attention! In regards to certain matters today’s science is 10 centuries behind Islam, and there aren’t any scientific discoveries in regards to certain matters. Islam is endless and boundless, it encompasses all eras, and it is ahead. If humanity could discover the cosmological signs (kevni ayat) and Al-Quran Al-Karim, they could have advanced much more. That is why, beloved friends, planes were made by acquiring the knowledge of this driving force, this is how flying was achieved. This is also among the proofs of prophethood because this news are given both by Al-Quran Al-Karim and Prophet Muhammad. Even back then it was obvious that the Prophet was the true Prophet, and that the Quran is the true book, and that Islam is the true religion. This is a scholarly (ilmi) miracle, human science could achieve this after 10 centuries. Humanity should know Allah Ta’ala better and believe (iman) better when they make a discovery, but some people try to deny while others acquire proofs in order to believe (iman) better, and their discoveries become means for their belief (iman). Some people do not see the Real (al-Haqq), and their discoveries become means for their disbelief (kufr). May Allah preserve us all from disbelief (kufr), polytheism (shirk), hypocrisy (nifaq), and all that is evil.

 

Time Stamp: 9:10

 

In the divine tradition there is accord between command and creation. Good soil gives good product. That happens by the leave and blessing (barakat) of Allah. The Messengers are harbingers of the divine mercy (rahmat). As for Prophets, Hz. Muhammad personally is the prophet of mercy (rahmat) upon the universe, and he is the harbinger of mercy (rahmat); he is bringer of good news (beşīr) and warner (nezīr). The mercy (rahmat) is manifested through them. The offers and sharias (laws) are like rain-laden clouds, and Al-Quran Al-Karim is the ab-e hayāt of the hearts. As for the religion (din), spiritual knowledge (ma’rifa), and divine mercy (rahmat) that is eternal life; these are like the soil that water rains down upon. See, mercy (rahmat) has rained down upon humanity, but there is high-quality souls and bad-quality souls. If people have distorted their qualities, and distorted their virtue, then they cannot benefit from the mercy (rahmat). As for the rain, it rains down upon every type of soil but not every type of soil gives product. Thus, people are like the soil that rain pours down on, there are good and bad people. There are believers (mu’min) and disbelievers (kafir) of humankind. Some contemplate the divine signs (ilahi ayat) and derive a lesson, believe (iman), and find life. As for those who are like a barren land, they deny the mercy (rahmat) and the bounties (nimat), and become face to face with disbelief (kufr), such a pity! They are those who ruin themselves. Allah’s leave do not concern them, and the history of nations witness this. They have been taken by calamities instead of mercy (rahmat) and guidance (hidayat). Why? That is because they disacknowledge the Real (al-Haqq). The parable of six prophets who constitute six periods should be taken into consideration. A hadith-i sharif narrated by Bukhari, Muslim, and others say the following.

Hodja recites the original text of the said hadith-i sharif.

So, what does it say? “Surely, time continues in the same manner like the day Allah created the heavens and the earth. If humans do not corrupt the creation of nature (hilkat), then everything continues to exist as is due, the way they have been created. The world is harmed only as much as humans corrupt it. Just take a look at the world! Whatever humans have touched in the world has been distorted. People are looking for free-range eggs these days. Why are people looking for free-range eggs by staying away from the other type of eggs? Why are people preferring the meats of free-range animals instead of farm animals? People are not touching the tomatoes that are grown in greenhouses, whose nature has been altered by the hand of humans and science. Rather they are searching for organic tomatoes that are naturally grown in their own settings whose essential natures have not been corrupted. Let us have a look in order to draw more of your attention. Air, water, food, vegetables, fruits, meats; just take a look, what is the basic situation in regards to these? Science is benefit. According to Islam, only the science that is beneficial is science. As for the science that brings harm, it is not science. That type of knowledge (ilm) is not knowledge (ilm). That type of scientist (âlim) is not a scientist (âlim). There has to be benefit. That knowledge (ilm) is not knowledge (ilm) so long as you harm humankind and all creation (makhluqat) with it. It is not science, and you are not an âlim. Rather, you are a mischief-maker. That is why Islam is benefit. Islam sides with benefit. Islam is knowledge (ilm), beneficial knowledge (ilm). Islam sides with beneficial knowledge (ilm). Islam is a science that is above sciences. Islam sides with beneficial science. May Janâb-i Haqq make us among the servants (qul) who work for the better good of humanity and obey Allah. May Allah Ta’ala destine us to be true Muslims. That is, of course, to those who wish and who want. This don’t happen without wishing and wanting. We should wish and want day and night from Allah. We should ask for guidance (hidayat), success (tawfiq), and companionship (rafaqat) from Allah day and night. Inaam (gift, reward) and ihsan (benevolence) is from Allah. Divine aid is from Allah.

That is why;

Hodja recites the original text of a prayer (dua).

Do you see this supplication! May Janâb-i Haqq make us all among the servants (qul) who have recited all the prayers (duas) that have been recited by our Prophet and that have been brought forth by Al-Quran Al-Karim, and may Janâb-i Haqq protect us all from all evil.

 

Time Stamp: 16:43

 

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Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 294

On the 59th to 69th verses of Surah al-A’raf [7].

 

I seek shelter in Allah from the rejected Satan. In the name of Allah, the Most Gracious, the Most Merciful.

Hodja recites the 59th and 60th verses of Surah al-A’raf [7].

“We had certainly sent Nuh as a messenger to his people, and he said, ‘O my people! Worship Allah! You have no god other than Allah. I truly fear for you the torment of a tremendous Day.” See, Prophet Nuh (a.s.) was warning his people. Such a shame that those who do not prefer anything other than going bankrupt, the nations who close their hearts and minds to faith (iman) are ruined and destroyed. They do not listen to Allah or the Messenger. People of Nuh did not listen to Nuh either. “The eminent among his people said, ‘“We surely see that you are in a clear misguidance.” That is what the eminent of his people said to Prophet Nuh. That is, they called a Prophet misguided. Never, never in ever! The misguided people see the truths like that. That is how the misguided people see the reality (haqiqa). That is why those who object to the Prophet, those who object to Al-Quran Al-Karim, and those who object to Prophet Muhammad, and those who object to the real believers (mu’minun) and true Muslims who have believed in this truth and reality (haqq wa haqiqa) and are passengers of that path are like that. They are misguided souls who object to every Prophet; they deviated, and in the end, they were destroyed.

Janâb-i Haqq has presents all episodes of the past in the best and truest manner with the glorious Quran, and explains them to us. Al-Quran Al-Karim is witnessing the entirety of the past. So, we need to understand Al-Quran Al-Karim correctly in order to understand the past correctly, and Al-Quran Al-Karim has also incorporated the authentic documents of eternity with authentic documents regarding the future.

Janâb-i Haqq commands the following.

 

Hodja recites the 62nd and 63rd verses of Surah al-A’raf [7].

In this verse of our Almighty Rabb, Nuh (a.s.) said, “O my people! There is no misguidance with me! But I am a Messenger from the Rabb of the ‘Ālamīn.” “I convey (announce, spread, tabligh) unto you the truths sent by my Rabb, give you advice, and I know from Allah that which you do not know,” said Nuh (a.s.).

Says, “فَكَذَّبُوهُ – they belied him.” See, they belied Prophet Nuh as well.

 

Time Stamp: 5:10

 

“Do you find it astonishing that a remembrance (book) from your Rabb has come to you through a man from among you, so that he may warn you and that you may fear Allah, and that you may be blessed with mercy?” What did you do? Did you find it astonishing? “Then, they belied him.” See, his people belied Nuh (a.s.). “So, We saved him, and those with him in the Ark, and drowned those who rejected Our signs.” Janâb-i Haqq says that is because they were a people whose heart’s eyes have been blinded. See, when a person’s heart turns blind, he will start attacking the Messenger and the Quran, and he will be worse than a rabid dog. So, Janâb-i Haqq says, “إِنَّهُمْ كَانُواْ قَوْماً عَمِينَ” – “Certainly, they were a people whose heart’s eyes have turned blind.”

Because kufr enters it, and iman can’t find a place to enter. That said, kufr can’t find a route to escape from his heart either. Then, that disbelief (kufr), polytheism (shirk), hypocrisy (nifaq), and benightedness will attack faith (iman), the faithful (mu’min), truth and reality (haqq wa haqiqa) non-stop. That is worse than a crazy person or a rabid dog. The enemies of truth who do not accept it are like that in every era, they are like that today, and they will be like that tomorrow. As for haqq, it is the truths that Allah Ta’ala brought forth. The Real (al-Haqq) is a name of Allah for Allah is the True God. The commands of Allah are the law (huquq), and they are exalted. See, this is the supremacy of law (huquq).

 

Hodja recites the 65th verse of Surah al-A’raf [7].

“To (people of) ‘Ād, We sent their brother Hūd.” See, Janâb-i Haqq had sent Hūd (a.s.) to the People of ‘Ād. “He said, ‘O my people, worship Allah; you have no god other than Allah. Then, will you not fear (objecting to) Allah?’.” See, every Prophet came by saying Allah is one, and there is no god besides Allah. This goes for every Prophet. All Prophets are Muslims, and their faith (iman) is monotheism (tawhid iman). See, they told their people about the unity of Allah and that there is no god besides Allah, look at these verses. Such a pity that People of Nuh was destroyed. And now, Al-Quran Al-Karim started narrating the People of Hūd.

Hodja recites the 66th verse of Surah al-A’raf [7].

“The eminent ones who disbelieved among his people have said, ‘We surely see you to be in looniness, and we surely consider you to be a liar.’.” This is how they belied Prophet Hūd. As for the crazy one or the misguided one, it was themselves. The liar was themselves too. This is how they responded to Prophet Hūd.

Hodja recites the 67th verse of Surah al-A’raf [7].

Prophet Hūd (a.s.) said, “O mu people! There is no looniness in me. Rather, I am a Messenger from the Rabb of the ‘Ālamīn.” “I am a Prophet,” he said.

 

Time Stamp: 10:10

 

Hodja recites the 68th verse of Surah al-A’raf [7].

He said, “I convey to you the truths that my Rabb has sent, and I am a trustworthy adviser for you,” and he said he admonished them with the advices of Allah, and spreads (tabligh) those advices.

Hodja recites the 69th verse of Surah al-A’raf [7].

“Do you find it astonishing that a reminder (dhikr) should come to you from your Rabb through one of your own so he may warn you?” See, the Prophet comes with the commands of Allah Ta’ala in his hands. “And remember when Allah made you successors (hakim) after the People of Nuh and made you superior to them in creation. So, be mindful of the bounties (nimat) of Allah, so that you may be successful.”

 

Time Stamp: 11:59

 

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