Turkish English Tafsir Lesson 3-5
Al-Quran Al-Kareem Tafsir (Exegesis) Lesson 3
A’uzhu billahi minash shaitanir rajim bismillahir rahmanir rahim. “Alhamdulillahi rabbil ‘alamin wassalatu wassalamu ala rasulillah wa ala alihi wa sahbihi ajma-‘iyn.” Most invaluable, and venerable listeners! We continue to discover the treasures within al-Fatihah. We seek the divine treasures hidden in those words with you! Therefore, we continue to interpret the contents of al-Fatihah word by word. ow, another noble verity, as we understand from al-Fatihah is that the word, “Muslim” actually means “a downright hardworking person”. So, if a person says, “I am a Muslim,” then it means that he is a hardworking person. Prophet Omar has said: “The haqq (the truth) has left no friends in Omar.” Prophet Omar is an honorable person who has subjected himself completely to the haqq (the truth). He lived under the command of the haqq (the truth). Therefore, it is not easy for the people who can’t comprehend the haqq (the truth) to be friends with the friends of haqq (the truth). For that reason, Prophet Umar has said: “The haqq (the truth) has left no friends in Omar.”. The word „haqq“ means that Omar was in the true path, and he has lived the truth under the command of his Rabb (Lord). Let’s see what Janâb-i Haqq says in the 13th verse of Surah Sheba: “wa-qalīlun min ʿibādiya sh-shakūr – and few of My servants are grateful,” Allah says. Allah says the grateful servants are a minority Allah says that among Allah’s servants the grateful ones are a minority. This means that not everyone can praise thank or show gratitude honestly. Our Beloved Prophet (saw) has said: “Hamd (praise) is the beginning of shukr (thankfulness).”. Therefore, those who don’t praise are not thankful. As you know, hamd (praise) means “giving glory to Allāh – glorification with pleasure.” As it is clear that the owner of all sustenance is Allāh (c.c.) hamd (praise) is actually like a name for “praising and glorifying Allāh who is the owner of us and all creatures”. Hamd (praise) means being a qul (servant) with pleasure. If you are doing the necessary service to Allah properly it means that you are a grateful person who praises Allāh. The greatest position of all is mahmudiyet which is the position of being praised and glorified. Moreover, in the 7th verse of Surah Abraham our Almighty Rabb (Lord) has said: “la-ʾin shakartum la-ʾazīdannakum”. “If you are grateful, I will surely enhance you [in blessing].” This means that the rewards of the grateful people who praise Allah will surely be enhanced and their ranks will be promoted. In order to attain the greatest rank, one must be in the community of hammadun (those who praise and give thanks a lot). In other words, one needs to be a proper servant to Allāh and praise Allāh; the name for this is hamd-u sena which means praising Allāh, and complimenting the names of Allāh. Janâb-i Haqq says that the end of the prayer of the people of Janna (Paradise) is “al-ḥamdu li-llāhi rabbi l-ʿālamīn,” “All praise belongs to Allāh, Rabb of all the worlds.” Look! You see what the people of Janna (Paradise) say in the end of their prayers. They say, “al-ḥamdu li-llāhi rabbi l-ʿālamīn which means all praise belongs to Allāh, Rabb of all the worlds.” They say, “it is our Rabb (Lord) who bestowed this Janna (Paradise) and these unique bounties.”
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Allāh (c.c.) has placed all of us into this rahmat (blessing) and accolade so that we may be proper servants to Allah. And so that Allah may give accolade to us. Allah gave accolade to Allah’s beloved and named them as Haamed (one who praises), Ahmed (much praised) Muhammad (praised, commendable), Mahmud (worthy of reverence). The banner of thankfulness (liwā’ay al-hamd) is with him in the hereafter (ākhira) it is in the hands of Prophet Muhammad (salla Allāhu ‚alayhi wa-sallam). The greatest position in the Janna (Paradise) is Māqam-i Mahmud (the high position that is worthy of reverence) which is the position of Prophet Muhammad (saw). But why is that so? This is because he is a proper and well-seasoned servant of Allāh. He has praised Allāh through his proper service and he has attained the highest position because, Allah praised him as well. Now, you should also walk the path of Muhammad (alaihissalatu wassalam) and praise the Allah through your service, but only through your service. You should praise Allah through itiqat (faith) amel (deed), akhlaq (morality, virtue) and justice; you should praise Allah through the laws of the sharīʿah (canonical law) and be a proper servant to Allah. Then, if you praise Allah you may also become a servant whom Allah has praised. In fact, that is in fact what Janâb-i Haqq wants. He wants His servants to offer proper service so that Allah can give them the greatest of ranks and praise them. The following are the ranks, or positions: The first rank is the rank of hamidiyat (trait of praising) in other words, hamidiyat is the rank of those who praise Allah. The second rank is the rank of mahmudiyat (being worthy of praise) which is the rank of those who are praised by Allah. The third rank is the rank of hamidiyat – mahmudiyat in other words this is the rank of those who have praised, and are praised. The greatest rank is the rank of mahmudiyat and hamidiyat. This is the rank of those who have praised, and are praised. You will receive one of these ranks in accordance with your endeavors. Now, please listen carefully the greatest ranks are the mahmudiyat and the hamidiyat ranks. Endeavor to attain that rank. Hamd (to praise) is a pleasant state of heart an affectionate and pleasant state of heart. This affection is due to loving Allah with every fiber of your being. Such is not a puny bit of affection that is stuck in a corner of your heart we’re talking about loving Allah with every fiber of your being with every bit of your heart and soul this is hamd (praise), and this is true affection which requires a heart full of love. The word “hamd” means affection, and enthusiasm; and if you ask what a person is enthusiastic about is the desire of seeing the jamal (beauty) of Allah. The person desires to see the jamal (beauty) such a person longs for the jamal (beauty) of Allah. He is continuously in a state of longing. The word “hamd” also explains the concept of ‚ilm (knowledge) and iman (belief) this is because the contents of hamd (praise) contains divine ‚ilms (sciences). This is due to the fact that at the helm of sublime ‚ilms (sciences) stands Allah’s names, Allah’s esvaf (attributes) and a divine book such as Al-Quran Al-Karim. For with Al-Quran Al-Karim you praise the Allah for you must know the utterances of the Divine, in order to praise the Divine. Thus and so, it is the words (kalam) of Allah. It is the book and the utterance (kalam) of Allah and when you praise Allah through it, then you have truly praised. Therefore, it is safe to say that the word “hamd (praise)” explains ‚ilm (knowledge) and īmān (belief) as well. You see, this is the īmān (belief) which was introduced by divine values of Islam. Moreover, all of the other religious systems that don’t follow this īmān (belief) are completely bātil (wrong) religions. The only belief system is the system of īmān (belief) which is introduced via Islam. This, is the true belief system.
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The word “muslim” means, “a person who understands and comprehends this īmān (belief), whose heart brims with this īmān (belief).” We’ve dwelled on the word “hamd” so far, now, let’s look into the name Rabb. Rabb, is another one of the names of Allah. So, what does Rabb mean? It means the chastener. The Rabb, is the perfect chastener. Now, look into this universe, look at everything that is alive or not with such chastening methods has Allah created everything. There is a fitrat (innate nature) in everything. We can see a chastening method in every fitrat (innate nature). This is the manifestation of the name “Rabb” for Allah is the perfect chastener, there are no flaws in what Allah does. Allah is the owner and the possessor of all things. Allah incorporates everything with Allah’s infinite power and might. Allah is the One who teaches and protects. Allah is the sole owner of all. Allah is the chastener of all the worlds, and Allah is the unique owner of all. Now, if you ask about what chastening means it means -to discipline, -to teach, and -to teach manners. This slowly guides the person into maturity, step by step. You can see the law of chastening and maturation in the universe at any given moment. The universe is a law and a mighty order of creation, chastening, maturation. You see, a seed falls onto earth, springs up and vegetates and in this context this vegetation is the way to perfection. Moreover, a child springs up from a drop of water and becomes a boy, and a young man after that. You can implement this into anything in the universe there is a law of chastening, and a law of maturation. This is one of the perpetual laws of Janâb-i Haqq that never changes and this law is always in effect in the universe. The law of causality is self-evident there is certainly a reason for existing out of nothing. We weren’t existent, the universe wasn’t existent. Then what happened? It existed. Now, it is clear that there has to be a reason for existence. What is that reason? You see, the law of evolution is in fact the law of the wajib al – wūjūd (the necessary existent) it is the work of Allah. The genuine ālims (Islamic scholars) of nature did understand this. There were many who were late to understand. So, just like there are many who still can’t understand this .there are many who have comprehended the truth as well. We’ve conveyed in the aforementioned law of causality .-that there is certainly a reason for existing out of nothing therefore the law of evolution is in fact the work of the wajib al – wūjūd (the necessary existent) in other words, it is Allah’s work. The genuine ālims (Islamic scholars) of nature have only recently started discovering this. May Janâb-i Haqq bestow guidance in understanding these truths to the entire mankind. For this is the method to call the naturists, animists, and the idolaters into the religion. They are guiding the humanity in the wrong way but understanding that there is a peerless and almighty creator of this paramount universe is the duty of every servant of Allah along with understanding the fact that it is Allah who manages this realm. Janâb-i Haqq says the following in the 53rd ayah (verse) of Surah: “annahū ʿalā kulli shayʾin shahīd – your Rabb (Lord) is witness to all things,” And why is Allah witness to all things? Because, Allah created all things, and Allah manages them. Moreover, the word, “ālamīn – worlds” is mentioned in al-Fatihah. What is an ālam? The 2nd verse of Surah al-Fatihah says, “Rabb (Lord) of all the worlds.”. The verse says, “All praise belongs to Allah, Rabb (Lord) of all the worlds.” The word, “ālam” is the name of all entities that can be seen through heart, mind, ‚ilm (knowledge).
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Alam is all entities that can be seen through heart and ‚ilm (knowledge). These came to be through Allāh’s creation. These signs point to Allah’s perpetual power the fact that Allah is the Rabb (Lord), and Allah’s perfection. Each of these are proofs. Each and every ālam (world) says that it is Allah (c.c.) who created them. The worlds say that Allah has created them, they glorify Allah. Each and every ālam (world) are encompassed by the divine qudrah (omnipotence). The entirety of all ālamīn (worlds), from the tiniest atom to their entire mass from their entire mass to the ninth heaven and to the unseen realm are encompassed by Allah. Allah’s manifestation to a single atom is the same as Allah’s manifestation to the entirety of all ālamīn (worlds). Allah’s manifestation to the entirety of all ālamīn (worlds) is the same as Allah’s manifestation to a single atom. Nothing escapes Allah’s qudrah (omnipotence), or Allah’s eyes. The universe is the proof of Allah. Allah is the Rabb (Lord) of the universe, its light, and its witness. You see, in the 35th ayah al-karima (verse) of Surah al-Nur Almighty Rabb (Lord) says: “allāhu nūru s-samāwāti wa-l-ʾarḍi – Allah is the Light of the heavens and the earth.” Now that we have conveyed short but to the point information, let’s continue. Janâb-i Haqq informs us that Allah is Ar-Rahman (The Most Gracious) and Ar-Rahim (The Most Merciful). You see, rahmat (blessing) and mercy. Now please, listen closely. We have conveyed brief information regarding the attributes of Rahman and Rahim in the basmala. Now, we see them here as well. So, what does rahmat (mercy) mean? Let me try to give brief information regarding this. Rahmat or mercy is the feeling of pity of the One who saves a destitute person from need and who saves a distressed person from stress and who gives them sustenance. Now, listen carefully. When someone asks, „What is mercy?“ I advise you to pay attention to this. You should compare the mercy of the owner of all rahmat (mercy) and the mercy of other entities. Mercy is the feeling of pity of the One who saves those who are in need and saves people from trouble, and give sustenance (rizq) to them. In order to be owner of never-ending mercy one has to be in possession of qudrah (omnipotence), which Allah has. Moreover, the mercy in the people whom are created by Allah only have mercy as much as Allah gave them, but Allah has the source. Other mercies are limited to the amount Allah bestowed their owners. For that reason, do not forget that the owner of true rahmat (mercy) is Allah (c.c.). Now, it goes without saying that one needs ‚ilm (knowledge) in order to understand all that. Now, what is ‚ilm (knowledge)? It has a meaning such as, “the ability that requires moral distinction”. In other words, there is an absolute need for true ‚ilm (knowledge) for a person to certainly know if something is true or false. The person also needs willpower next to ‚ilm (knowledge). The willpower brings the ability to choose between one of those two things. “The beginning of troubles comes after abandoning hope from Allah’s rahmat (mercy).” However, the beginning of pleasures are with īmān (belief) to Allah and Allah’s rahmat (mercy). It is the creation, existence, and attaining the infinity. It is the foundation of all good things and bounty. Had Almighty Allah who is wajib al – wūjūd (necessary existent) not created us how could we have known about Allah’s divinity? How could we have attained Allah’s never-ending sustenance and bounties? For that reason all of these sustenance (rizq), and all of these worlds have been created with Rahmat al-Rahman (blessing of the Most Gracious). Allah is the One who manages various willpowers with One will and keeps them sustained, this is an elegant bounty, and a never-ending favor. Allah promises mercy, and Allah is the Most Merciful. May Janâb-i Haqq admit us among the servants who praise their Most Merciful Rabb (Lord) and who have attained the highest ranks.
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– The End –
Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 4
Astaizu Billah, Bismillahirrahmanirrahim. We are about to start the rest of our 4th lesson. Our lesson continues with the Most Gracious and the Most Merciful names of our Rabb (Lord). Allah is the Most Gracious, and the Most Merciful in rahmat (blessing). Janâb-i Haqq has manifested both into the ālam (world) through Allah’s mercy and grace in order to have the servants benefit from both blessings and in order to have both appear in the servants. Needless to say, those who don’t appreciate these bounties along with those who can’t earn the Rahmat al-Rahman and Rahmat al-Rahim of their Rabb (Lord) and those who refuse to use these bounties in the way of Rahmat al-Rahman’s consent has to be aware of the 7th and 8th verses of Surah al-Zalzalah! Now, what is the end result here? It is either a reward, or a punishment. Beware, those who can’t earn Rahmat al-Rahim (blessing of the Most Merciful) and who did not receive a reward! Rahmat al-Rahman (blessing of the Most Gracious) is the principal capital. And those who don’t use that capital in Allah’s way especially when they are in kufr (curse), shirk (polytheism) nifaq (hypocrisy), and rebellion the person will receive a punishment instead of a reward. This is a necessity of Allah’s justice. When we have a look into the 4th verse of Surah Ta Ha we can see these facts clearly. Ar-Rahman (The Most Gracious) says, “There is no end to My rahmat (blessing).” “I gave you form, and I’ll give the continuation of the existence too.” You see, we are existent for the moment being but there is a continuation of this existence as well. Allah says that Allah gave us existence, and will give the continuation of it too. Allah gave us sustenance, and will give us the continuation of it too. Allah bestowed us favor, and will give the continuation of it too. Now, we need to earn the blessing of the Most Gracious in order to earn this continuity. Now, what does the name Ar-Rahim mean? The word „Rahim“ means, “the continuity of rahmat (blessing)”. So, what will the servant do for the continuity of rahmat (blessing)? O, the ones who have intellect and free will, pull yourselves together! Allah says that Allah has created you so that you would earn Allah’s consent. What does Allah say to us? “O! Owners of intellect and free will, pull yourselves together! You have been created to earn my consent,” says Janâb-i Haqq. Allah also says that Allah will give rewards of our endeavors as much as Allah wishes as long as we use our free will for good deeds. The people have willpower but we need to subject that to Allah’s will. The willpower in people is given by Allah. It is a lesser and weaker willpower some use it for good, and some use it for evil. Some people turn into a pharaoh when they find strength, they become selfish. Then they seek another pharaoh to obey when they get weaker. That is not what humanity is. A person is a the one who knows the truth (haqq) and subjects himself to the truth (haqq). Now, let’s see what Janâb-i Haqq says: “li-lladhīna ʾaḥsanū l-ḥusnā wa-ziyādatun.” That is the 26th verse of Surah Jonah. Those who are virtuous shall receive the best reward and an enhancement.” The enhancement is that Allah will show them Allah’s jamal (beauty) in the Janna (Paradise). That is the enhancement. However, we see what happens in this world when the humanity uses their willpower for evil. Janâb-i Haqq says: “ẓahara l-fasādu fī l-barri wa-l-baḥri bi-mā kasabat ʾaydī n-nāsi. Corruption has appeared in land and sea because of the doings of the people’s hands.”
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This is the humanities endeavor in disrupting the beautiful order that Janâb-i Haqq established. Now, look onto the earth. Look at the creations of Allah and then look at what mankind turned them into. Haven’t they disrupted everything we eat and drink under the name of science? Haven’t they? The air and the waters are polluted. Haven’t cruelty replaced the true justice in the world? Haven’t they replaced the divine laws with idolatry laws? A portion of the humanity are being exploited, and are under enslavement. The distribution of income is in the hands of a group of people. A crowd of people have emerged, and they are exploiting the people of the world, and they are cheating them of their rights. So, just have a quick glance at our world. They are talking about global warming these days have a look at the events in the earth. The air has been polluted, the quality of waters has gone drastically down and everything that is touched by the mankind has started to break down. What is the reason of that? The reason is that the humanity needed to use their ‚ilm (knowledge) and science for the good but they have deviated from the social justice and the true order of akhlaq (morality, virtue) which was introduced by Allah. The rentiers, worldly people, cruel people, disbelievers, and polytheists these people have stepped in and the land and the seas have sustained abuse when they took possession of the world. The world is now encompassed by corruption. The order got corrupted. The strong started oppressing the weak. The rich started treating the poor like dirt. However, in the order of Allah, in Islam each and every creature has a proper value and reverence. They are valuable, and the most valuable of them are people. The other ecoles (schools) or establishments can’t give such value to people. Such value is only given by the divine order. The other systems are nothing but complete rubbish next to Islam. Their sole purpose is to drive humanity into madness. Now, I advise you to analyze and compare the people who are within the divine order and those who have gone astray. You will see that people are going crazy they are under a lot of stress they are having physiological and sociological problems just have a look at today’s world. Even the psychologists themselves are going mad. The doctors have no strength left to even cure themselves. Yet, Islam is the cure of all things. It is the cure and the medicine; these have been divinely placed within Islam. Islam is a divine religion from a to z. The divine laws are in place in Islam. The humanity is left to the hands of a group of tyrants when the divine laws are replaced with human laws the people are groaning bitterly under those false laws. Look at what the imperialists and the Zionists have been doing. The rich don’t feel pity for the poor, they are behaving them mercilessly. “The exceptions don’t break the rule.” When we look at all that from this perspective people are not under compulsion but they are not self-ordained either. “Amrun baina amrain (a matter between two matters).” In other words, humanity is in between the two. The people are not under compulsion because they have willpower.
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They are created with intellect and free willpower. They are created as free beings. The guarantor of this freedom is Allah. Yet, people are not self-ordained either. This is because humans are creatures. Allah created them and Allah wishes to see them under Allah’s command. For the Creator gives them life and it is Janâb-i Haqq who established this life-giving and sustaining order. You see, this life-giving order is Islam. What gives the perfect life to all things is Islam, Al-Quran Al-Karim and the system that Prophet Muhammad has established. Therefore, in this system, the humanity is an amrun baina amrain (a matter between two matters) in other words they are neither self-ordained nor are they under compulsion they are somewhere in between. There are some people who suggest that fatality is a compulsion. That is not true, fatality is not due to a compulsion. Determinism is also wrong. Determinism accepts people as helpless beings. These philosophies couldn’t understand Islam. They couldn’t understand the divine creation and the fact that the creatures have fitrah (innate nature). Liberalism accepts humans as self-ordained. Only if those liberalists who acknowledge people as self-ordained could comprehend Allah’s qudrah (omnipotence) and sublime power. The fact is that people are witnesses to Allah’s qudrah (omnipotence), and willpower. People are not creators. They use the power bestowed by Allah. The creator of their actions is still Allah the Almighty even when people use their power. However, liberalism couldn’t figure this reality and neither the others. Now, what is the Yawm ad-Din? We actually read a lot of information when we read al-Fatihah. The Yawm ad-Din is also known as the Last Day. It is the day of rewards or punishments. The Day of Reckoning is the day all souls will be given the returns of their good deeds and their sins; or we can call it as Ruz-i Cezâ which means the Last Day. There is a Dar es-Salaam (Palace of Peace) Paradise in return of īmān (belief) and abiding by Islam. There is also a complete agony and punishment in return of kufr (curse) and shirk (polytheism), which is due to justice. That is why the Last Day is also referred to as the Day of Punishment for the evil people. And it is referred to as the Day of Rewards for those who have earned them. The word “Din – Religion,” has meanings such as, punishment, reckon incident, court, politics, obedience, customs, situation, remorse nation, and sharīʿah (canonical law). These are the Arabic meanings of the word. Now, the word “Din – Religion” contains punishment in its meaning it also contains reckoning, incident and court, politics, obedience customs, situation, remorse, and being a nation along with the sharīʿah which conveys the main element which is the sharīʿah (canonical laws). After all, many of these meanings are in the contents of the sharīʿah (canonical law) it consists of all divine laws. Islam is introduced as a religion of laws, a sharīʿah (canonical law). We also call the revelation of the divine laws as sharīʿah (canonical law) because the Law-Maker is Allah. In other words, sharīʿah means law but Sharī means the Law-Maker, which is Allah (c.c.). Now, when we talk about the afterlife (ākhira) .there are measures of time such as one thousand or fifty thousand days. This changes according to the returns of the person’s deeds the length of the days in the Last Day will change from person to person. This may be fifty thousand days for some and one thousand days for the others it changes according to the time needed for returns of the person’s deeds.
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As a day in the Mahshar (the great gathering) translates to fifty thousand days in the earth so it is not possible to compare the days of this world and the days of akhirah (afterlife). We’re talking about the days in afterlife (ākhira). This, of course, has varieties. A day in the akhirah (afterlife) may translate to fifty thousand years in this world or another day in akhirah (afterlife) may translate to one thousand years. However, the days of the world are known and defined. Therefore we can’t compare the days and years of this world with the days and years of afterlife (ākhira) which are not defined. Now, as for the description of the religion the religion is the divine order and the divine laws that prompt people with intellect to doing good deeds with their own lovely desires and free wills. There aren’t any other descriptions when it comes to religion it is the laws of Allah. The religion prompts people with intellect to performing good deeds themselves. They do good deeds in order to be able to get into the religion. The religion of Islam desires to prepare the people for the finest outcome. There aren’t any other religions anyway. The purpose of religion is to convey people to the finest outcome and have them earn the eternal happiness. The place of religion is people with intellect. The religion does not make its offer to people with intellectual disabilities. The religion does not apply to children, or people with intellectual disabilities. Now, what is the prequisite of the religion? The perquisites are intellect and intention. In order to be a religious person, one must have intellect and adopt Islam with his own free will. He has to acknowledge Islam with pleasure for there are no other religions, and he has to have intellect. The elements of piety are ‚ilm (knowledge) intellect, free will, and intention. In order to become religious, a person has to have knowledge and intellect, and free will, and freedom to choose. Because, the religion is obtained through a choice. The person who chooses irreligion and the person who chooses the religion with pleasure are by all means different and the outcome of their choices will not be the same either. Now, if you ask what is conscience it is not a substitute for religion because every person has personal enjoyments and preferences. If everyone preferred their conscience over the religion then there would be as many religions as there are people. Conscience is a matter of personal enjoyments and every heart has different enjoyments. Conscience is a feeling in the heart but the religion are the divine laws. There is only one truth. So, it is a must to take the heart of every soul into consideration. That is the religion of Islam. It has taken the hearts of every soul as measure and all souls are created by Allah. Allah has created all of the hearts. The measure of the heart of every soul is within Islam. You see, Islam is the universal religion, or ruh-i milli. The iman al-milli (the belief of the nation) is also with Islam. There is only one truth and that truth is the religion of Islam and that is due to Allah’s Oneness. The person has to acknowledge and comprehend the veracity of Islam while acknowledging the Oneness of his Rabb (Lord). This is how ruh-i milli (the spirit of nation) is formed. So, we say that the truth (haqq) is one and it is imperative to take the heart of every soul into consideration. Now, leaving the ruh-i milli (the spirit of nation) and taking the wrong people’s hearts as measure and taking the bātil (the wrong) as measure it means you are breaking the mankind into pieces.
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The consciences and hearts are shattering and humanity is being torn apart. The unifying truth is Islam. Islam takes the hearts of all souls into account. Those who leave Islam see themselves torn apart. They see each of their torn pieces fall into some part of Jahannam (Hell). The duty of the followers of the truth is unifying the humanity in the truth. Intellect is a means of comprehension. One of the first creations of Janâb-i Haqq is intellect. So, why did Allah create intellect? Allah has created it as means for comprehending. So, what will the humanity comprehend with this intellect? They will comprehend the order of Allah. In other words, they will understand and comprehend Islam via this intellect. The first reason of why intellect is given to people. Therefore, the intellect is in need of principles in order to understand the truth. The intellect is in need of these principles. The intellect is the second-best tool we have. So, what is the best tool? It is the divine revelations (wahiy). You have to give priority to divine revelation before intellect for the divine revelations are the religion of Islam. Besides, who will explain the revelations? The prophet will explain the divine revelations. Therefore, the intellect is in need of divine revelations and a prophet to explain them. But some philosophers have acknowledged intellect and disregarded everything else. That is entirely wrong. The meşşaîye school (ecole) has deviated into that false idea. Moreover the işrakiyye school (ecole) have found consciousness sufficient they have been thinking wrong as well. They couldn’t find the actual truth. The actual truth and the reality reside in Islam’s understanding of the human intellect. The intellect’s position is similar to the position of a civil servant but Islam’s is similar to the position of a supervisor. The amr commands (mandatory provisions) in Islam are the commandments of Allah. They are Allah’s decrees and laws. The humanity has no chance of substituting their intellect with Allah because the intellect is a creation that is created by Allah. Allah has granted the power of comprehension to humanity. The intellect is not the authority when it comes to matters of the heart because the heart has a different type of structure. The intellect can’t accommodate itself with the unitary entity of the soul. For that reason, the intellect is in need of principles such as understanding and acknowledging Allah’s order. This is a necessity for the harmony of the intellect, the heart, and the soul… O, humanity! Listen to this section carefully. You are in need of the principles of understanding and acknowledging Allah’s order. Now, have a quick glance at the intellect of Abū Jahl and the intellect of Prophet Muhammad. Have a quick glance at the intellect of the Pharaoh’s and the intellect of the people of true īmān (belief) and justice. You see, both of them have intellect but one of them is always subjected to Allah’s order. The other’s intellect is subjected to idols. That is why the humanity needs to comprehend the true meaning of intellect. I’ll repeat my previous point due to its importance. The intellect is in absolute need of the principles of understanding and acknowledging Allah’s order in order to be attuned to a person. Now, what is the order of Allah? It is Islam. Islam, and all of its laws are the laws of Allah. The conscience is also in need of these. People’s conscience is a feeling about the enjoyments of the heart. The conscience is also in need of the principles of understanding and acknowledging Allah’s order. Now, those who prefer conscience and intellect over Islam should be aware of these.
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The conscience and the intellect have their duties. Now, what are those duties? Their duties are being in need of these principles, and acknowledging them. Intellect is a matter of conscience and enjoyment; and it is an apparatus. The conscience is a feeling in the heart. Now, let me give you an example in order to explain what I mean. The heart is like a field and the conscience is like the mellowness of the soil the intellect is like the hoe, and the seed is like the divine revelation. The soul, willpower, and the contents of soul are the gardener himself. The gardener is the one who uses the tools and the field. It is imperative to understand this situation as I have just described. I’ll repeat now. The heart is the field. The conscience is the mellowness of the soil. The intellect is the hoe used for tilling dirt. The seeds are the divine revelations. The soul, willpower, and the contents of the soul are the person. The person is responsible for using the tools and the property. You see, in order to gain a personality this person has to acknowledge all of the laws of the divine order. People must know these, that is a prequisite. Otherwise, he will deviate from the right path, and become a Pharaoh. Now, what does a wahiy (revelation) mean? Let’s dwell on this discourse for a little bit. The wahiy (revelation) is the requisite knowledge (ilm-i zarûrî). The wahiys (revelations) are the divine laws of the divine order which are conveyed to Prophet Muhammad by Allah. O, the humanity! You should understand the meaning of wahiy (revelation) well! O, the world of djinn! O, the world of humanity! O, those who are subjected to the philosophies of the west or the east! If you are seeking the truth of this philosophy then know that it is within Islam, so you are invited to Islam you are invited to the divine revelation (wahiy). Islam is the name of the order that Allah has established from a to z. Islam is the name of the laws, which are indeed divine! Now, what is a requisite knowledge (ilm-i zarûrî)? The sciences of the Quran which are introduced via Islam are requisite knowledge for the humanity. These are the divine laws and the divine order which came from Allah and conveyed to Prophet Muhammad. Now, Allah has no partners or comparables, Allah is unprecedented. Therefore, Allah’s laws and Allah’s order are also unprecedented. Now, just like we can’t substitute Allah with another divinity we can’t place other laws in the place of Allah’s laws. You will not be able to find another order in the place of Allah’s order. Those you think you have found are humane orders. Such is shirk (polytheism), and refusing Allah and Allah’s laws. The greatest enormity played upon the humanity begins with that step. The greatest shirk (polytheism) begins here. The souls with īmān (belief) acknowledge wahiy (revelation) with every fiber of their beings. You see, we can see the distinction between the souls that are connected via īmān (belief) and the corrupted souls who refuse to acknowledge the divine order and the divine rules. The souls that have imān (belief) acknowledge wahiy (revelation) with every fiber of their beings. The wahiy (revelation) shows us the knowledge and the secrets of what our minds cannot comprehend. It is not possible for the intellect to be sufficient for everything. However, the wahiy-i ilahi (divine revelation) shows us the infinite knowledge and the secrets of the existence, which our intellects can’t see at all. Would you have been able to understand all these divine values without wahiy-i ilahi (divine revelation)? The intellect is given to you so that you may understand the divine values. For that reason, the wahiy-i ilahi (divine revelation) sees the boundaries and the secrets of the entity that our intellect can’t comprehend. The person accommodates his desires and his will to that. The requisite knowledge (ilm-i zarûrî), is introduced by the divine order and explained by the prophet. Now you know how requisite knowledge (ilm-i zarûrî) is introduced.
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The contents of requisite knowledge (ilm-i zarûrî) are revealed via the prophet because he receives the wahiy-i ilahi (divine revelation). The wahiy-i ilahi (divine revelation) does not come to anyone else but the prophets. Other people may get ilham (inspiration), but this does not concern anyone but them. The ilham (inspiration) does not take the place of a sharīʿah (canonical law) but it may be sent for the exegesis of the sharīʿah (canonical law). Therefore, requisite knowledge (ilm-i zarûrî) is revealed by the contents of the divine order. The divine order can’t be implemented properly without there being a prophet. And Prophet Muhammad has implemented the order of Islam in the best possible way. He has established all of the essentials and the main elements and a divine order has been established. These foundations have been laid for the wellbeing of the humanity until the qiyāmah (judgement day). And all of the necessary groundwork have been made for all of the sciences. The choice, and willpower is a prequisite in the effectiveness of the religion. The freedom here is an absolute freedom. Islam itself is a path of complete freedom. This is why intention and free will has been set as prequisite in the effectiveness of the religion. It is an essential part of piety because there can’t be piety without freedom of choice and free will. What do you think people should do with their own free will, and freedom of choice? They will acknowledge their religion with pleasure, and live it. Then, it is safe to say that freedom of choice is a part of piety. Are there enforced acts of good deeds in Islam? Yes, there are but there aren’t any evil. Allah has created the worlds (ālamin) with Allah’s rahmat (blessing). Now, what does this mean? It means that Allah has introduced eternal favor and eternal rahmat (blessing) to all the worlds (ālamin). Moreover, there is an act of enforced goodness .in situations such as teaching manners to a kid. or showing him direction, and shielding him from evil. However, there aren’t any evil acts. Now, why did the governments open up schools? They have opened up schools in order to educate their nation and their young. So, why don’t they give employment to those who can’t graduate from those schools? Isn’t this an enforcement? It is, in fact, an enforcement. Then, why are they doing it? They are doing it because they believe they are actually doing a favor. Now, it is safe to say that there is enforced acts of goodness but there aren’t any enforced acts of evil. There aren’t any non-enforced acts of evil in Islam either. Islam rejects evil actions altogether. Now, who is a religious person? Let’s have a look into the pious as well. The pious people are the ones who imitate the divine commandments with pleasure and enthusiasm. I advise you to listen carefully. If you have acknowledged Allah and Allah’s commandments if you are implementing the commandments with pleasure if you are obeying and worshipping, and if you are not revolting then indeed you are a pious person. This is true piety. Piety is fulfilling the divine commandments with pleasure. Now, after all this, think about the others who carry out .the commands of certain people instead of fulfilling Allah’s command. They are doing the exact opposite of their fitrat (innate nature). In the meantime, Islam is introducing nothing but the absolute truths.
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5 – Al-Kareem Tafsir (Exegesis) Lesson 5
“Bi-l-ḥasanati fa-lahū ʿashru ʾamthālihā…”
What does Janâb-i Haqq say here in the 160th verse of Surah al-An’am while talking about the pious? Allah says, “Whoever brings virtue shall receive ten times its like.” In other words, Allah says that the virtue they bring will be multiplied by ten but a single sin is always written as a single sin you won’t get two sins when you commit only one. Here in this verse you are seeing the generosity of Almighty Allah and Allah’s rahmat (blessing). You see that Allah’s favor and bestowment is over everything. You also understand that Allah’s goal is to bestow rahmat (blessing) upon the servants along with to show them mercy and granting them lots of rewards. Now, another name of Almighty Allah’s is mentioned in al-Fatihah. Now, what does al-Malik mean? Let us listen carefully and recognize our Rabb (Lord), and know Allah as al-Malik. The word, “al-Malik” means “absolute king”. The sole king of all worlds (ālamin), the absolute king. Allah is the absolute king of the Yawm ad-Din (the Last Day) the Day of Judgment, and the Hour. Thus and so, Janâb-i Haqq introduces Allah as a peerless king. All sovereignty has ended due to relative department (death) and all those temporary kings and rulers have gathered under the qudrah (omnipotence) of the absolute king. But in where? The citizens of the divine country will get their fair shares according to their ranks. So, it means all kings, those temporary kings those delusional people who think they are kings, people who think they are pharaohs the false rulers and the tyrants have gathered under the qudrah (omnipotence) of the Rabb (Lord). The citizens of the divine country will get their fair shares according to their ranks. But there aren’t a second country for the non-citizens who refuse to acknowledge their Rabb (Lord) and the pharaohs who think they are absolute kings and those who refuse the divine laws. O, pharaohs! O, those who believe in pharaohs; and their servants! There is not a second place in which you can live. There is not a second place in which you can live where will you go even if you try to? You have been caught by the armies of Allah and brought into the presence of the absolute and all-powerful Allah you have been chained and brought here. You pharaohs! You can call your armies in order to save yourselves. These people will be in endless, and torment. They will forever reside in this torment. They will not disappear. There is no death in the Jahannam (Hell) so can’t disappear or die. There is an unending punishment for them. The following is from a verse and it is regarding the Last Day: “li-mani l-mulku l-yawma li-llāhi l-wāḥidi l-qahhāri.” The meaning of the verse is, “To whom does the sovereignty belong today?’ ‘To Allah, the One, the All-paramount!” They will say that the sovereignty belongs to Allah the All-paramount. Allah is the All-paramount. The following is the first sentence of the verse: “The day when they will emerge [from their graves] nothing about them will be hidden from Allah.”. You see, it is not possible for them to hide anything from Allah. “wa-l-ʾamru yawmaʾidhin li-llāh.” There is that passage from the 19th verse of Surah al-Infitār. The meaning of the verse is, “and all command that day will belong to Allah.” There aren’t any other kings anyway. Those tyrant kings have been chained and brought to the doors of Jahannam (Hell) while the just kings and rulers are being brought to the Jannah (Paradise) in order to receive their rewards.
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Janâb-i Haqq is actually introducing Allah while conveying the aforementioned concepts with his name al-Malik. Allah actually explains that Allah is the sole owner of all property. You see, this ownership of property includes all things that reside in all the worlds (ālamin) and what resides out of all the worlds (ālamin). The possessions and properties are all belong to Allah. The aforementioned name explains the concept of individual ownership. The name al-Melik explains the social ownership. Now, what does Janâb-i Haqq do about social ownership? Allah wishes to give equal justice to all of the servants. Allah wills justice, and implements it too. All worlds (ālamin) are in perfect balance and they have been measured to the core. The worlds (ālamin) were created with a proper and complete justice. Allah wants to establish a proper and complete justice in the world. Islam incorporates the concepts of justice, divine justice and social justice, mercy, ‚ilm, and irfan (science and knowledge). As for the concept of rulership, it means having a power of administration over life and property. The ruler brings order into the society by implementing his opinions and commands for the benefit of the society. Allah also implements prohibitions and warnings, justice, law, and authority. The concept of rulership means having an independent and generally qualifiable ability of administration. Now that we know what exactly the concept of rulership is it is clear that Allah’s is the most capable and absolute rulership. Now, please listen to this part carefully. “The concept of rulership means having an independent and generally qualifiable ability of administration.” You see, the Most Able ruler is only Allah al-Ta’ala. The homeland; the ruler has a homeland as well. The homeland, native country, motherland the bounds of authority and the bounds of property. All of these words refer to the place where rights and freedoms and justice, sovereignty, and individual property rights and akhlaq (morality, virtue) are found and where these concepts are lived by people. The name of the aforementioned concept is Dar al-Islam (abode of Islam). So, it means that Dar al-Islam (house/abode of Islam) is the country, the motherland. It is the place of authority, the place of property. In it we have right to property, rights and freedom justice, social justice, and akhlaq (morality, virtue) this is the place where people live with these concepts. The name of this concept is Dar al-Islam (home/abode of Islam). Allah’s laws are in place in this homeland. The absolute ruler of Dar al-Islam (house/abode of Islam) is Allah. O, the world! Come, and understand this. The worldly laws haven’t made anyone happy. The contemporary laws are indeed the laws of Allah. The modernity, the greatest civilization, and the inaccessible civilization is the name of the order that Allah has established. Therefore, the true ruler of Dar al-Islam (house/abode of Islam) is Allah for Allah’s laws are in place there. The representatives of those laws and decrees are the emirs and khalifs. The entire mankind is on duty here. The entire mankind, either individually or by consensus must rule with Allah’s decrees. The entire mankind is obliged to implementing Allah’s laws. This duty belongs to the Muslims who comprehend this just cause in the beginning and after them the entire mankind is responsible for the entire mankind resides in the property of Allah and they are consuming the sustenance given by Allah. They live the life that Allah bestowed them. They are eating and drinking from the sustenance provided by Allah.
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They reside in the property of Allah. Therefore, the mankind has no chance of standing up to Allah’s commands, decrees, and laws. No one has such power and courage and those who try will bear the consequences. Janâb-i Haqq has said that He (Allah) is creating khalifs for the earth when creating the man. You see, the innate nature of mankind is to properly operate the divine order, social order, and social justice which are the basics of the order that Allah has established. Each and every person has to be an attendant of this order. As for the human-based systems, strict socialism strangles the right to property. There are no property rights in socialism. This regime is similar to a paralyzed person. In fact, they have tried the idea of strict socialism, and they came tumbling down. This idea paralyzes the nation another name for that is communism and the systems that resemble communism are all the same. On the other hand, there is liberalism which is an absolute and strict individualism which also strangles the society and public property concepts. I advise you to listen to this part carefully! There is a strict individualism in liberalism which strangles the public property concept. Only certain people will see its benefits and the justice won’t reflect to the public. The society suffers an agonizing economic crisis. The world is living in a never-ending crisis under the sovereignty of liberalism. Those who are deceived after seeing a handful of people living in peace and prosperity are unaware of what is going on. The system that will establish peace and prosperity for the mankind is neither liberalism nor strict socialism. The correct order is the divine order, in which divine laws are in effect. The divine justice encompasses justice and social justice. Now, have a look at the situation in Turkey. For years one side is at the land of milk and honey they have been living in ivory towers! The other side is hardly making the ends meet. They have been exploiting a great deal of the population. The distribution of income haven’t been fair for one side is obsessed with a strict socialism and the other side is obsessed with liberalism. These two sides have been cheating the people of their rights for all this time. You see, they have been sucking the blood of the nations. One side has a vegetative state, and the other side has economical depressions. Hence, the world has been living in a depression right now. Those who were in a are now in a great depression. This is because the justice isn’t reflected to the public. In liberalism the rich are being protected but the poor, the orphans, poverty-stricken people are not protected. They don’t see the benefits of social justice for in such systems where there is a strict idea of individualism the system protects the capital only. The laborers have no rights in individualist systems and the other side protects the laborer, but annihilates the capital. On the other side, Islam has a correct order which reflects the benefits of labor and the capital to the society. Islam is the system that establishes such a just and correct order. With Quran and Islam, Allah makes the peerless system. Dearest listeners! Al-Fatihah al-Sharif says a lot of things. It also says the following. O people! O people of intellect! „If you are among those who unconditionally respect only to goodness then Janâb-i Haqq says to you, I am Allah, the master of all maturity.
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If you are among those who respect qudrah (omnipotence) infinite power, and benevolence then know that I am the Rabb (Lord) of all the worlds. If you are among those who covet the future and respect it then know that I am the All-beneficent, the All-merciful. If you are among those who show respect due to fear and fright then know that I am the Master of the Day of Retribution (Ruz-i Cezâ). I am al-Malik, the absolute king.” Janâb-i Haqq says that all praise along with the means and reason for praising belong only to Allah and that Allah is the only divine entity who receives worship. The entirety of all praise and respect must be to Allah. Allah welcomes the servants with love, respect, and compassion. The answer is within kalimat al-tawheed (lit. word of divine unity). Now, go ahead and recite the kalimat al-tawheed for there are no divine entities other than Allah and there are no other rulers other than Allah. The answer is in the 5th verse of Surah al-Fatihah: “ʾiyyāka naʿbudu – You alone do we worship.”. The servant who says this is such a proper servant. When you say, “You alone do we worship,” you refer to a collective and national subjection and worship, only to Allah. The answer for the person of intellect is: “ʾiyyāka naʿbudu – You alone do we worship,” which everyone should utter with a praiseful manner. The servant says, “You! You alone do we worship,” and gives the answer to the divine question. Come, and keep your word this contract of servitude is a promise given to Allah this is between the servant and his Rabb (Lord). The terms of servant and worship comes into play at this point. This is what the servants altogether say to the peerless, and absolute ruler of all worlds this is the covenant that is made: “You alone do we worship.”. Now what is ibādāt? Ibādāt means worship. Let us talk about this subject a little bit. Now, before that, the answer is “You [alone] do we worship,” so what could ibādāt (worship) mean? Ibādāt is a special form of servitude which denotes being close to ‚intention based thawāb (reward)‘ and Allah (c.c.). Ibādāt is submission, humbleness, and worship which are all seen in namāz (prayer). Ibādāt is to incline towards Allah, and to worship Allah. Ibādāt is abiding by what pleases Allah (c.c.). Ibādāt is being pleased with the doings of Allah. Ibādāt is ūbūdiyyet, which means fulfilling your duties as a servant. The submission is doing good deeds and charity. Moreover actions such as studying or reciting Al-Quran Al-Karim charitableness, helpfulness, giving sadaqah (voluntary charity) establishing charitable foundations and freeing slaves and similar actions are within the structure of submission and these actions get person closer to Allah. These are called as general subjections there are also personal subjections which are linked to intention. You see, the ibādāt (worship) is the ones that are linked to intention. These personal subjections are for example namāz (prayer), fasting, jihad (struggle), hajj (pilgrimage) zakat (alms-giving), and etc. These are all linked to intention these are not acceptable without intention. The feeling of ibādāt (worship) beings with hope and fear. People worship what they link their feeling to. Then subject your feelings and thoughts to Allah for if you’re connecting them to someone else then you’re worshipping him without knowing. This is because you can’t replace Allah with anyone for Allah is the only peerless entity.
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You can’t place other commands in the place of Allah’s commands for Allah’s commands are unparalleled laws and commandments. The life of a person is a path of taste and pain. The life is a passage, you should know this well. The life is nothing but a test and because it is a test, it is like a passage of taste and pain and you have to pass the test. Now, please listen to this part carefully. The heart which is occupied with temporary and worldly things is a candidate for danger and loss. Your heart should subject to al-hayyul-qayyum. The Ever Living, the One Who sustains and protects all that exists. Come to your senses, and subject yourself to Al-Baqī. Allah is The Infinite, The Everlasting, to Allah belongs qudrah (omnipotence). Then subject yourself to Allah. Now, let’s see what our Beloved Prophet (aihissalatu wassalam) has said: “A mu’min (believer) is like a fresh crop it sometimes bends towards the direction of the wind but straightens up after the wind, and stays straight.” He also said, “A munkir (denier) is like a pine tree it will break and can’t get up anymore.” “The mu’min (believer) embraces Al-Baqī and the munkir (denier) embraces the mortals.” You see, one of the greatest differences between mu’min (believer) and munkir (denier) or musrik (polytheist) is this. The mu’min (believer) embraces Al-Baqī, which is Allah. The munafiq (hypocrite), munkir (denier) and musrik (polytheist) embraces the mortals. And that may be anyone among those created by Allah. That is why mu’mins (believers) are always people who strictly abide by Allah who subject themselves to Allah. Embracing and strictly abiding by Allah means implementing the commands of the sharīʿah (canonical law) one by one. The word abid (devout) represents the concept of isolating and cleansing from all individuality and subjecting yourself with a complete humbleness. All submission and all praise of the abid (devout) is to Allah. You see, that is the definition of abid (devout). The person also demonstrates abasement through submission. To whom? He bows down before Allah, and tells about his troubles to Allah. All things, physical or non-physical or abstract are properties of Yours, O my Allah! The willpower, and the conscience are the favors and gifts given by You, O my Allah! The abid (devout) cries out, saying: “All praise belongs to Allah, Rabb (Lord) of all the worlds!” O, mankind! Advancement comes with knowing your helplessness. Worship (ibādāt) is the medicine of conceit and inferiority come and subject yourself completely to Allah. Submit to Allah properly, and abide by Allah; do all your good actions for Allah. Acquaint yourself with death. Do not bow down or worship anyone else. The other systems are human-based systems you should embrace the divine order and laws. You should give up everything for Allah, and do this with pleasure. Hasn’t Allah given you everything? Allah has given you everything, so give up everything for Allah with pleasure. Abide by Allah with every fiber of your being and don’t make concessions when it comes to Islam! Embrace your ummah (nation) and never let go! Don’t make concessions when it comes to Islam, and do not leave the ummah (nation). Be committed to Allah with all your friendship. And your path should always be towards Allah. The true strength resides in submission to Allah. They are the ones who have dominated the world. O, the world of Islam! Let us unite by saying “we”! Let us unite in the haqq (the truth)! Al-Fatihah makes this announcement every time it is recited! The true people of sharīʿah (canonical law) the true people of ahl al-tariq (dervishes) the discoverers, the enlightened people and the people of truth! Let us all unite in the soul of Quran, and become one.
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Let us unite in Quran’s soul and the tawhid īmān (monotheistic faith). Let us unite in Islam, which is the order of tawhid (monotheism). Let us rear up and advance! Let us save the world, the humanity, and ourselves. Let us appear before Allah in Ruz-i Cezâ (the Last Day) blamelessly. Almighty Allah says, “wa-l-takun minkum ʾummatun. There has to be a nation among you,” in the 104th verse of Surah al-Imran. Now, what will this nation do? The lord says, “yadʿūna ʾilā l-khayri – to summon [the humanity] to the good.” Islam is the definition of the good. The verse continues, “wa-yaʾmurūna bi-l-maʿrūfi. [They will] bid what is right,” so they will bid the right things. The verse continues, “wa-yanhawna ʿani l-munkari – and forbid what is wrong.” The verse continues: “wa-ʾulāʾika humu l-mufliḥūn. It is they who are the felicitous.” So, to begin with, we must bid Al-Quran Al-Karim and Islam to the world via the most able languages. This is called as, “jihad al-kabir (the major jihad)”. Right now, we are trying to perform this with all of our efforts. Moreover, Janâb-i Haqq says the following in the 103rd verse of Surah al-Imran. “wa-ʿtaṣimū bi-ḥabli llāhi jamīʿan wa-lā tafarraqū wa-dhkurū. Hold fast, all together, to Allah’s cord, and do not be divided [into ecoles].” This is also from the 105th verse: “wa-lā takūnū ka-lladhīna tafarraqū. Do not be like those who became divided [into ecoles].” “wa-khtalafū – do not be differed,” “min baʿdi mā jāʾahumu l-bayyinātu – after manifest signs had come to them.” Now, after seeing the manifest sings that Islam has introduced there is no need for dispute, and no need for dividing into ecoles. For Islam has developed with all of its truths (haqiqa) and manifested its values. So, after the manifestation of these values do not be like those who became divided and don’t be like those who fell into dispute, says Janâb-i Haqq. The verse continues: “wa-ʾulāʾika lahum ʿadhābun ʿaẓīmun.” Now this means that if you get divided into ecoles if you tear yourselves into pieces and fall into dispute while the truth is there then there will be a great punishment for you, says Janâb-i Haqq. Now, in this age of separation in this age we are in; look at what became of the Muslims. The Muslims got divided even though the truth is in the open. If the Muslims desire salvation, which I think everybody wants they must unite in Islam, the soul of the Quran, and tawhid (monotheism). Come to the ummah (nation), and don’t leave. This is from the 216th verse of Surah al-Baqarah: “kutiba ʿalaykumu l-qitālu wa-huwa kurhun lakum.” Its meaning is, “Warfare has been prescribed for you though it is repulsive to you.” Allah says that you may not like it. But do not forget the following part, “wa-ʿasā ʾan takrahū shayʾan wa-huwa khayrun lakum.” Yet it may be that you dislike something while it is good for you. And it may be that you love something while it is bad for you.” You do not know that there is something good hidden, but Allah does. “wa-ʿasā ʾan tuḥibbū shayʾan wa-huwa sharrun lakum. And it may be that you love something while it is bad for you.” “wa-llāhu yaʿlamu wa-ʾantum lā taʿlamūna – and Allah knows and you do not know.” The verse says that Allah knows and you do not know. This is the 44th verse of Surah al-Ghafir: fa-sa-tadhkurūna mā ʾaqūlu lakum. Soon you will remember what I tell you,” Whatever Allah told them, they will remember. “wa-ʾufawwiḍu ʾamrī ʾilā llāhi. And I entrust my affair to Allah.” “inna llāha baṣīrun bi-l-ʿibādi – Indeed Allah sees best the servants.”
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The verse says: Soon you will remember what I tell you and I entrust my affair to Allah. Indeed Allah sees best the servants. O, dearest friends! You see, after all that the servant will naturally ask for assistance from Janâb-i Haqq while performing his duty as a servant. He will ask for assistance only from Allah. “Iyyāka nastaʿīn” – You [alone] do we turn for help.” Dearest friends! Invaluable friends, we arrived in the matters of Allah’s assistance and favor. We are in this part of Surah al-Fatihah. May Janâb-i Haqq assist the servants in earning all of the assistance, inaam (gift, reward), and Ihsan (excellence). Insha’Allah we’ll continue with our next lesson.
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– The End –