Turkish English Tafsir Lesson 315-317

Turkish English Tafsir Lesson 315-317

Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 315

 

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

The superiority of those who did jihad upon those who sat down is mentioned. Those who did jihad are many degrees (daraja) above those who sat down. Now, one of the circumstances of revelation (asbāb al-nuzūl) is the polytheists (mushrik) because they told the Jews that they were carrying water (sakalik) to the pilgrims (hajji).

 

Time Stamp: 00:38

 

–          The End        –

Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 316

 

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

Now what does sakalik mean? They were distributing water to the pilgrims (hajji) in Makkah al-Mukarramah, and that action is called sakalik. The polytheists (mushrik) told the Jews that they were doing sakalik for the pilgrims (hajji), meaning they were distributing water to them. “We undertook the construction and maintenance of Al-Masjid-ul-Harām,” and they were asking whether they are better and superior, or Muhammad and his companions (ashab) are better and superior. Who asked this? That is what the polytheists (mushrik) said to the Jews. They asked whether they are superior, or Muhammad and his followers and companions (ashab) are superior. See, ahlul kitab (people of the book) are supposed to be truthful, but the Jews told the idolaters that they were superior. They preferred the idolaters over Muhammad and his companions (ashab). This is how the Jews who betrayed the Torah and did not preserve it think. The Jews who betrayed Musa (Moses) recognizes the idolaters as rightful. Whereas Musa (a.s.) told his people in Mount Sinai that Hz. Muhammad was to come. They knew Hz. Muhammad in the Torah and in the Bible as they knew their own sons. What did they do? They corrupted those verses (ayat). They especially changed and corrupted the verses of Torah and Bible that speak about Hz. Muhammad so that humankind may not become Muslims. You see, this is the leader of kufr (disbelief). This is what they are whether they are among Muslims or among the Jews. This is what they are even if they are among the Christians. Those who betrayed their own book are recognizing the idolaters as superior. They try to hold the idolaters superior to the greatest prophet, Muhammad, who was sent by Allah as a mercy (rahmat) upon the worlds (alamin). Nobody can reach the degree (daraja) of a prophet. Especially the degree (daraja) of Hz. Muhammad. Prophethood is a special position. Yes, nobody can become a prophet except those whom are chosen by Allah. Now, there is Al-Suyuti and Al-Alusi among the sources of this narration. As for Hz. Ali, radeyallahu anhu wa ardahum ajmain, may Allah bestow much mercy (rahmat) upon all Islamic scholars (âlims). Rahmatullahi alayhim ajmain. Hz. Ali, radeyallahu anhum, said the following to his uncle Abbas, “Why don’t you emigrate (hijra), and join the Messenger of Allah.” That is what Hz. Ali said to his uncle Abbas. He replied, “Am I not better?” See, he does not emigrate (hijra), and looks after his own comfort at Kaaba, and does not join Hz. Muhammad. He makes himself comfortable among the polytheists (mushrik), and he says, “I am giving water to the pilgrims (hajji), and I am maintaining Al-Masjid-ul-Harām.” And he adds, “Am I not better?” This is what Abbas said to Hz. Ali, and then these verses (ayat) came. You cannot reach the degree (daraja) of a fighter (mujāhid) even if you reconstructed the Kaaba every day. Even if you watered the whole world, you cannot reach the degree (daraja) of a fighter (mujāhid). Especially when you do not adopt faith (iman), and save yourself from polytheism (shirk), and become a fighter (mujāhid) who has true faith (iman), you cannot ever reach the degree (daraja) of a fighter (mujāhid). Verses (ayat) that said these had come. These verses were praising faith (iman), emigration (hijra), and struggle (jihad), which are verses (ayat) whose meanings I gave earlier.

 

Time Stamp: 5:05

 

Then again, in a narration given by Sahih al-Muslim and Ahmad ibn Hanbal says that some people among the companions (ashab) said, “Why don’t I carry water?” Some of them also said, “Why don’t I maintain Kaaba?” Then, one of them said, “Jihad is better.” Hz. Umar heard them, and he immediately asked about them to our Prophet, Hz. Muhammad. It was at that time these verses (ayat) came. The verses that stated the superiority of jihad (fight), iman (faith), and emigration (hijra) came at that time. Then again, this narration has been narrated by Sahih Muslim and other narrators. This hadith-i sharif has also been narrated by Numan ibn Beşir. The 22nd verse says that there is no end to the nimat (bounties) of janna (paradise). Janna (paradise) is such an endless and boundless place which is filled to the brim with nimat (bounties). There is no end to the nimat (bounties) of janna (paradise), and there is no doom for those who earn it. Once you enter janna (paradise), there is no death, and eternal bliss if yours. There is no old age. There is no sickness. There is no sadness or sorrow. Janna (paradise) is bliss upon bliss, and it is a bliss that is indescribable. That said, there is much more than that, which is the pleasure (riza) and beauty (jamal) of Allah. The rewards will not fit in worlds. Allah gives such rewards in janna (paradise), and bestows such blessings (lutf) that it is said they will not fit in worlds. Then again, it is said in the 185th verse of Surah Ali Imran [3] that the rewards are paid on the Last Day. That is, it is said that the rewards are paid on Ruz-i Ceza (Last Day), and on Mahkamah al-Kubra (the Greater Court), meaning they are paid in the afterlife (ākhira). Worldly rewards are given on earth, and appropriate rewards are given to those in the grave and barzakh; as for the real reward, it is the ones that are paid in the afterlife (ākhira), and the true rewards among these are janna (paradise) and the jamal (beauty) of Allah. These are earned through Allah’s grace (lutf). Iman (faith) is also a cause, and so are amal-e-saleh (good deeds). Otherwise, nobody can afford buying an inch of place in janna (paradise). Allah bestows eternal blessings (lutf) to the servants (qul) due to their iman (faith) and amal-e-saleh (good deeds).

We continue our lesson with discovery notes of 23rd to 27th verses (ayat).

“Do not even take your own father and brother as ally, confidant, or wali (friend).” But who are they? Which father and brother? That is if the father and brother are serving kufr (disbelief), and helping kufr (disbelief); then do not show consent to their kufr (disbelief). That is even if it is your father, even if it is your sibling. That is even if it is your very own father, and your very own sibling. It is said that you should not take them as ally, confidant, or wali (friend). That is what Almighty Allah said for those who serve kufr (disbelief), and help kufr (disbelief). So, what happens if you do? Your father is serving kufr (disbelief), what happens if you join your father? You will have served and helped kufr (disbelief) as well. “Consent to kufr is kufr.” Whoever shows consent to kufr (disbelief) abandons the religion (din) and faith (iman). That is why it is said that whoever is under authority of a father who serves kufr (disbelief), and whoever is at his command, and whoever helps him in his kufr (disbelief), are wrongdoers (zalimun).

 

Time Stamp: 10:05

 

Janâb-i Haqq says they are not granted guidance (hidayat). Says, “I will not guide (hidayat) them,” but why? Consent to kufr is kufr. Service to kufr is kufr. Consent to haram is haram. Do not forget that! Just take a look through the 23rd and 24th verses up to 27th verses. We have given you the discovery notes of 23rd to 27th verses of Surah al-Tawbah [9]. With that said, let us see what Al-Jassas, who is among our well-known Islamic scholars (âlim) has said. He said, “This has been commanded to distinguish between believer (mu’min) and hypocrite (munafiq).” Pay attention! If you are a believer (mu’min), show your difference from a hypocrite (munafiq), and from a denier. Believers (mu’min) are unlike hypocrites (munafiq), and they are also unlike deniers (munkir). You cannot side with your father or sibling if this denier is them. You cannot assist them in their kufr (disbelief), and you cannot be under command of kufr (disbelief). See, it is when you are under command of kufr (disbelief) that a Muslim person will become a munafiq (hypocrite) since he cannot be a kāfir (disbeliever) because he is a Muslim. If a person who is under command of kufr (disbelief) says he is a Muslim, then he is a hypocrite (munafiq), he is directly a hypocrite (munafiq). Pay attention, and know hypocrites (munafiq) well. Hypocrites (munafiq) were showing friendship, guardianship; they sided with them and venerated them. See, hypocrites (munafiq) can’t get along well with believers (mu’min), but they can get along well with polytheists (mushrik). They would become friends with them, and treat them with goods, and side with their guardianship, and become their supporters. Hypocrites (munafiq) are secret deniers (kāfir). They portray themselves as Muslim, and consider themselves Muslims. See the 13-14-15 verses of Surah Luqman [31], and the 36th verse of Surah al-Nisa [4], and the 151st verse of Surah al-An’am [8]. Do not join the wrongdoings of your parents, but get along well with them on earth. However, do not ever join their wrongdoings, and do not be at the command of their kufr (disbelief) and shirk (polytheism)! But if they need you, then look after them. Then again, do not ever accept their kufr (disbelief) and shirk (polytheism). Get along well with them, and meet their needs because they are your parents. Pay attention! When we say get along well with them, what we mean is that you should meet their needs without accepting their wrongs, kufr (disbelief), or shirk (polytheism). But do not be at the command of their kufr (disbelief) and shirk (polytheism) ever. Do not ever help them in their kufr (disbelief) and shirk (polytheism). Rather meet their worldly needs. Leave them be if you cannot completely save them from their false beliefs. You will be among polytheists (mushrik) and deniers (munkir), and a straight up wrongdoer (zalim) if you are at the command of their kufr (disbelief) and shirk (polytheism). That is why you are to obey Allah and the Messenger with your parents. And if your parents are not in the way of Allah, then you are to obey Allah. You are not a servant (qul) of your parents, rather you are a servant (qul) of Allah.

 

Time Stamp: 15:00

 

They are your parents, so what do you do in regards to their needs? You are to meet their needs. You don’t ill treat them, but you don’t accept their wrongs either. Whoever that may be, this is not only about parents. This verse also mentioned brothers and fathers. Know that there is no obedience to people in a place where people rebel against Allah. Do you prefer Allah’s sake over someone else’s sake? You are to obey Allah. That is why, obey Allah and the Messenger. Do not obey a polytheist father, a polytheist brother, or someone else who is a polytheist (mushrik); do not ever join their polytheism (shirk). Do not accept! Houses, manors, mansions, vineyards, gardens, provinces, nomad groups or other things should not prevent from jihad. Pay attention! They should not prevent jihad, because if they do, then they are a trouble and calamity.

What is that trouble? Houses are trouble and calamity upon you if they prevent you from jihad. Mansions, villas, vineyards, gardens, provinces, tents, or other things are calamities and troubles and you will not see any good from them if they prevent jihad. That is in the world, in the grave, and in the gathering (mahshar)… These things should not prevent one from jihad and service to Allah. These things should be used in the way of Allah, otherwise they are both troubles and calamites upon you.

Those who do not go to jihad without having excuses bow down to every abasement, derogation, and lowness; they wait for destruction, they wait for calamity and punishment because these are people who abandon jihad, and they do not go to perform jihad without having excuses. They do not have a homeland, honour, religion, or faith. These people fall into abasement, derogation, and lowness because they will lose their homeland, lose their honour, and they await destruction, calamity, and punishment. That is why every Muslim is obliged to be a mujāhid (fighter) with every fibre of his being.

If one has iman (faith) and love of Allah, then he is a straight-up mujāhid (fighter), and he performs his jihad. What sets a person back from jihad is either faithlessness or lack of love of Allah. Or he may have a weak iman (faith). However, if one has iman (faith) and love of Allah, then there will surely be jihad. Things cannot prevent him. What things cannot prevent him? Houses, mansions, estates, gardens, vineyards, trade, tents, or whatever they have; these things cannot prevent him. There is jihad as long as people have true faith (iman) and love of Allah.

We are come to the discovery notes in regards to the 25th, 26th, and 27th verses. We will try to give you certain notes about Hunayn as well. Battle of Hunayn is among the important battles in the history Islam, and in the Era of Bliss. Battle of Hunayn was for establishing complete peace. And for destruction of idols in Arabic Peninsula. Battle of Hunayn is among the battles that led to destruction of ignorance and the shining faith (iman), learning (irfan), and knowledge (ilm). One of the wars that was carried out for peace is Battle of Hunayn.

 

Time Stamp: 20:20

 

Hunayn is a valley between Mecca and Taif. It is a valley between Mecca and Taif. A battle between Muslims and tribes of Hawazin and Thaqif had took place in the Valley of Hunayn. These two, meaning tribes of Hawazin and Thaqif were the biggest tribes of Arabic Peninsula. They had also agreed with many other tribes. They were to fight Hz. Muhammad. They wanted to destroy Hz. Muhammad and remove Islam from the face of the earth. This way their plan, but they had no idea about the plan of Allah. So, what did our Prophet (asw) do? He made his preparations. These were warrior peoples, and these tribes were the most war-ridden tribes. They were the most war-ridden tribes of Arabic Peninsula. They were fully prepared with grudge and hatred, and according to the conditions of that time they had mustered up an army of more than 20 thousand.

Hawazin and Thaqif tribes had brought women and children as well. They did that in order to kick-start the bravery and effort of the soldiers. Naturally, wives and children of the soldiers were there, and they were to fight in such a manner so that women and children may be saved. That is why they had brought them to the battlefield. As for Banu Kilab and Banu Ka’b, these two tribes did not join this fight. Our Prophet (asw) made his preparations. He borrowed 300 armour and 300 spears. He borrowed these from Savvân and Nevfel. Our Prophet (asw) walked towards Hunayn with 12 thousand soldiers. They were up against a powerful army of shirk (polytheism) that consisted of more than 20 thousand. They walked from Mecca to Hunayn. Ten thousand of the army were soldiers who participated in the Conquest of Mecca. Our Prophet (asw) had recently sieged Mecca with an army of 10 thousand. The extra 2 thousand were new Muslim Meccans. There were about 2 thousand Muslims from Mecca. That said, there were about 80 polytheists (mushrik) in the army of Islam. Then again, one of these is Savvân ibn Umayya. They were saying, “This army can’t be defeated.” That is, until that day our Islamic army did not reach such a number. The enemy army almost doubled our army on that day, and 2 thousand of our people were new Muslims, and there were also polytheists (mushrik) in the army. As for the enemy, they were more than 20 thousand. However, victory is always from Allah. People do not win battles by numerical advantage. See, on that day some people among the army compared the numbers of believers in this army to the armies they had established before, and they said, “This army can’t be defeated.” These were people who could not know that victory is from Allah. Victory is not from numerical advantage; it is from Allah. One should not forget that. The battle had begun, and the army of Islam came face-to-face with defeat and failure. Panic had begun at the beginning of the battle, Bani Sulaym and the newly Muslim soldiers of Mecca were on the forefront under the command of Khalid ibn al-Walid. Bani Sulaym had advanced, and the Meccans went after loot in a rakish manner. Then, the enemy forces launched an immediate attack, leaving their hidden places where they waited for ambush.

 

Time Stamp: 25:50

 

Our vanguard was defeated, and a panic suddenly seized the army of Islam. Our Prophet (asw), Hz. Muhammad was left alone with a few people in the centre. That powerful enemy army was advancing towards Hz. Muhammad in full force. Arrows were raining down on our Prophet. Our Prophet (asw) was riding his old horse towards the enemy with a complete perseverance (sabr), complete courage, complete faith (iman), and steadfastness (sabat); he was demonstrating a miracle, fighting the whole world by himself. Such a situation had emerged. While he was riding his old horse towards the enemy, he was saying the following.

Hodja recites the original text of what our Prophet said.

“I am indeed the Prophet,” he was saying while riding towards the enemy. He was saying, “I am indeed the Prophet.”

Hodja recites the original text of the following quote.

He was saying, “I am indeed son of Abd al-Muttalib.”

There is Bukhari Sharif, Muslim, Tirmidhi, and Ahmad ibn Hanbali in the source of this narration. Being praised by universe (fakhr al-kainat), our Prophet was riding towards the enemy while they routed. Pay attention! Hz. Muhammad was alone there, but Allah was with him… You see, ahlul kufr (people of kufr) could never understand that. Ahlul shirk (people of polytheism) could never understand that. Being praised by universe (fakhr al-kainat), our Prophet was riding his old horse towards the enemy as they ran away, and our Prophet would stop when enemy retreated, and he would ride his horse towards them again once they returned, and enemy would retreat again. It was said that this had happened 10 times, and he made the enemy rout for ten times by himself. He was alone against the enemy, and this was his move. He was repulsing the enemy, and there was Abbas, his uncle’s son Abu Sufyan, Ibn Abd al-Muttalib, his son Jafar, Hz. Ali, Rabia ibn Harith, Fadl ibn Abbas, Usama ibn Zayd, and Eymen bin Ubeyd who was Eymen ibn Ummu Eymen. That said, Hz. Abu Bakr and Hz. Umar never left his side. However, this few people were not in the shape to fight that powerful enemy force.

 

Time Stamp: 30:01

 

Our Prophet was riding by himself. A single Prophet is more than enough for not a single world, but a few worlds combined. Especially if it is a universal prophet (asw) like Hz. Muhammad. Hz. Abbas ran towards our Prophet. He was holding the rain of the old horse while Hz. Muhammad started riding his old horse so that he may not go further. That is, he was holding the rein so that the old horse may not go towards the enemy. You see, Abbas was holding the horse. Almighty Allah immediately sent tranquillity, mercy (rahmat), and angels. Pay attention! There are different narrations that suggest 5000, 8000, or 16000 angels were sent down. We can see a reference to this when we read the 8th verse of Surah al-Anfal [8], and also in other verses. Our Prophet (asw) told Hz. Abbas to shout out with his thunderous voice. Say, “O ansar (helpers) who obeyed in Aqaba!” That is, he was addressing the army which started routing in panic. Our Prophet (asw) told him to address the army which was routing. Abbas had a powerful voice. He said, “O ansar (helpers) who obeyed in Aqaba! O ashab (companions) who promised under the tree in Bayʿat al-Riḍwān! O Ashâb-ı Sûre-i Bakara!” Abbas started calling our army, and Allah made his voice reach them. Voices came from every direction, saying, “labbayk (at your service).” Our army immediately gathered. Our Prophet was reciting the following prayer (dua).

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

“My Allah! Send us Your help,” he prayed (dua).

There is Muslim in the source of this narration.

After the prayer (dua) angels came down from the sky, and helped. Our soldiers gathered together. They formed battle formation, and launched attack. A battle had begun. Our Prophet commanded the following.

Hodja recites the original text of what our Prophet said.

He was saying, “The oven got hot.”

There is Sahih al-Muslim in the source of this narration.

 

Time Stamp: 33:09

 

He picked up a handful of soil and threw it towards the polytheists (mushrik). He was saying the following.

Hodja recites the original text of what he said.

He said, “It dispersed for the right (haqq) of Muhammad’s Rabb.”

They were defeated.

Then again, Sahih-i Muslim is present among the sources of this narration.

Nobody among the enemy was left untouched by the handful of soil he threw towards them. Our Prophet (asw) told them to preserve the prisoners of war taken in Hunayn and Aftas, and the spoils war in Jairana. He gathered the army and set out towards Taif. He was going from victory to victory in lightening speed, and a battle was won in Hunayn. He returned to Jairana 18 days later. 6 thousand prisoners were taken along with 24 thousand camels, and more than 40 thousand sheep and goats, and there was 400 okka of gold and silver. These were the spoils of war taken from the enemy. He idled around in Jairana for ten days. He lingered for ten days because others could come to save the prisoners. Then a delegation came from Hawazin. Now, who is this Hawazin? They are those who wanted to destroy our Prophet in Hunayn. They are one of the major tribes who suffered a major defeat and ran away and left their women and children, and wealth and goods, in the field of Hunayn. They came and wanted to take the prisoners. They wanted their wives and children who were prisoners. They obeyed Islam and became Muslims. Our Prophet gave all their women and children back to them. He is a Prophet of Mercy. He didn’t say, “These are spoils of war, and you came to destroy us; you wanted to destroy us.” He is a Prophet of Mercy. He returned all prisoners, women and children back to them. Our Prophet (asw) said, “Whoever doesn’t want to return them may sell them to us.” This is because the spoils of war were distributed to soldiers and ghazis (veteran). Islamic army of the Prophet consented to return all prisoners, and every one of them returned the prisoners.

You see beloved friends! Shirk (polytheism) was fading away while iman (faith) continued to shine! This is because Islam is the shining of the iman (faith) on earth. Islam is the meeting of hearts and souls with Allah, and them entering into the command of Allah; being blissful for eternity. Islam is embodiment of eternal bliss and immortal life.

 

Time Stamp: 37:03

 

–          The End        –

Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 317

 

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

Dearest audience, the lessons of the life-giving light (nūr) continues. Janâb-i Haqq informs all servants (qul) of every danger, every wrong, and every harm in order to protect the lightful life from all dangers. That is why Janâb-i Haqq always brings forth benefit and bliss. With that said, we continue our discovery notes starting from the 28th verse up to 33rd verse, and then our lesson will continue respectively.

Janâb-i Haqq makes mention of shirk (polytheism) and mushrik (polytheist) here. About shirk, Allah says shirk (polytheism) is najis (dirty) and rij’s (abomination). People should have comprehensive knowledge of what shirk (polytheism) is. Almighty Allah has forbidden janna (paradise) for the mushrik (polytheist). That is why one of the most important duties of humankind against Allah is to stay away from shirk (polytheism), and make their hearts shine with tawhid iman (monotheism). If a person’s heart does not shine with tawhid iman (monotheism), and there is shirk (polytheism) with them, then they cannot enter janna (paradise) because Janâb-i Haqq said shirk (polytheism) is rij’s (abomination), and also said that mushrik (polytheists) cannot enter janna (paradise) because they bear that shirk (polytheism). A narration that comes from Ibn Abbas says, “Mushrik (polytheists) are straight-up najis (dirty) like other creatures that are najis (dirty).” A narration that comes from Hasan al-Basri says, “He who handshakes with a mushrik (polytheist) should perform abdast (wudu).” Our interpreter (taʾwīl) pathfinders say this means – to wash hands. All madhabs (schools) of today except Jafarites and certain groups among Shi’ites are against these. Now, let me clarify the matter a little bit, think of someone who picks his nose and then shakes your hand. What would you do in a similar situation? You wash your hands. Think of someone who urinates around, if he wants to shake your hands with his dirty hands you will either not want to shake his hands or immediately wash your hands after. It is like that, and as for shirk (polytheism), it is something that occurs through one’s own earnings. It can be purified with iman (faith) and cleansing. Salvation from shirk (polytheism) is linked to adopting true iman (faith). When a person attains tawhid iman (monotheism) and renounces shirk (polytheism), and when he adopts a monotheistic faith (tawhid iman), then he will be saved from shirk (polytheism). This is the way of cleaning oneself from shirk (polytheism). It is true repentance (tawbah) and seeking forgiveness (istighfar), and there should be faith (iman) in the foundation of these.

 

Time Stamp: 4:57

 

This is a situation that occurs with their own actions, and they are purified through cleansing themselves (taharat) and faith (iman). That is the polytheists (mushrik). They are unclean in regards to aqeeda (creed) and amal (deeds). The polytheists (mushrik) are unclean in regards to aqeeda (creed). That is, rijs (impurity) is of their aqeeda (creed). That is in regards to aqeeda (creed) and amal (deeds) because there is shirk (polytheism) in their aqeeda (creed) and idolatry in their amal (deeds). That said, whatever a person submits to is his religion (din). As for the true religion (haqq din), it is Islam. And you only submit to Allah and worship to Allah in Islam. Other submissions and inclinations, if they take precedence over submission to Almighty Allah, then there is shirk (polytheism) therein. This is because you are to submit to Allah wholeheartedly, with your soul (ruh), and all your abilities, and you are to serve only Allah. That is, you are to believe (iman) in Allah by the faith (iman) that is sent down and explained to Hz. Muhammad by Allah Ta’ala through Islam and Al-Quran Al-Karim. That said, the true religion (haqq din) is the belief-style of Islam.

As for travelling, delegacy, and judgment; taamul has been abrogated. Imam al-Malik said the mushrikun (polytheists) cannot enter all masjids. Our Prophet (asw) had received committees of tribes of Najran and Thaqif in Masjid an-Nabawī. They may enter masjids other than Al-Masjid-ul-Harām in certain conditions. The 17th verse of Surah al-Tawbah [9] says it is not forbidden for them to enter with permission of the mu’minun (believers). As for Imam al-Shafi’i, he said they are forbidden from Al-Masjid-ul-Harām. Even head of the state welcomes his visitors outside Harām. As for Shafi’i madhab (school), they say even the bones of he who enters secretly, dies, and buried therein are to be taken out somewhere outside Harām. That said, Al-Imam Al-Azam said the following in this matter. May Allah bestow rahmat (mercy) upon them all. Rahmatullahi alayhim ajmain. As for Al-Imam Al-Azam and his madhab (school), they say they have been forbidden from hajj (pilgrimage) and umra (lesser pilgrimage). They also said they may be given permission in regards to other masjids and non-hajj related matters. They have said one should be careful and cautious in this matter. That said, when it comes to mind whether there will be economical or trade-related drawbacks the following is said.

Hodja recites the 37th verse of Surah Ibrahim [14].

Let us see what is said: “A hometown where no grass or crop grows.” That is the are of Harām… Janâb-i Haqq immediately gives an answer with the 28th verse, and gives affluence out of grace (fazl) and generosity (karam). Beginning from that year, good (khayr) and abundance (barakat) had increased. That said, in this 28th verse petrol is also referred to. That is, Al-Quran Al-Karim pointed to petrol 14 centuries ago.

 

Time Stamp: 10:05

 

Just like Al-Quran Al-Karim pointed to today’s discoveries, there are so many things that Al-Quran Al-Karim has pointed to but humankind couldn’t discover yet. In order to discover the cosmological signs (kevni ayat) of Al-Quran Al-Karim, it is necessary to discover textual signs (kitābi ayat) first. People started coming there, and so many people came to Kaaba Shareef after that year because Allah gave the good news. What is said in the good news? Allah gives abundance out of grace (fazl) and generosity (karam). Right after that year a richness had begun. After that year the place overflowed with abundance (barakat) and goodness (khayr). People started flooding into there, and they are still coming today.

What is essential (asl-i) is that all hopes should be pinned to Allah, and everyone should follow the divine commands that are full of wisdom (hikmat). For one thing, it is necessary to pin all hopes to Allah. That said, the divine commands that are full of wisdom (hikmat) should be primarily (asl-i) known, and so many gates of mercy (rahmat) and virtue (fazilat) has opened and will open once the divine commands that are full of wisdom (hikmat) are followed as is due. Then again, the 28th and 29th verse says you should fight against those who disacknowledge the book and sunnah, those who consider harams acceptable, those who object to the provisions (hukm) and true sharia (law), truth (haqq), rights (huquq), and justice of Allah, and those who associate partners with Allah in regards to Allah’s being (dhat), attributes (sifāt), actions, and provisions (hukm), and those who disbelieve in the true religion (haqq din), and those who are doing injustice (zulm), inequity, transgression, infringement, and fanaticism in the name of religion, and those whose religiousness is equal to irreligiousness. Janâb-i Haqq says, “Fight them.”

Hodja recites a part of the 29th verse of Surah al-Tawbah [9].

This is word of Almighty Allah! Pay attention to this sentence! Almighty Allah talks about true religion (haqq din). That is, the true religion (haqq din) of the Real (al-Haqq). It is announced that the basis of all truths (haqq) is the truth (haqq) of Allah, and mentions benefit of society, and that everything and everyone has rights and remedies. Allah announces the sovereignty of truth (haqq) and the sanctity of truths (haqq). That is announced by this word in Al-Quran Al-Karim. That is announced by this sentence and this verse in The Quran Azimussan. Allah announces the sanctity of truths (haqq). Also, election method has been advised for assignment of duties and tasks. The 19th verse of Surah Ali Imran [3] clearly said the following.

Hodja recites a part of the 19th verse of Surah Ali Imran [3].

“The religion of the Real (al-Haqq).”

Hodja recites a part of the 19th verse of Surah Ali Imran [3].

“Indeed, with Allah the religion (din) is Islam.”

That is submission to command. What is meant by religion (din) is submission to the commands of Allah. So, whatever you submit to… Now, everyone should listen to this carefully. So, a person’s religion (din) and religious affairs (diyanet) belongs to whatever he has submitted to.

 

Time Stamp: 15:05

 

Let me repeat this part, a person’s religion (din) and religious affairs (diyanet) belongs to whatever he has submitted to. This may happen by without one’s consent. That is, some people may force him to do that. They may impose on him, saying, “You are to be like what I say,” and someone else procures an unearned income from this action. So, he submits himself to what? He submits himself to something wrong (batil). He submits himself to something unjust, something unreal. Even if that is unwillingly, what do they submit to? Even if that is unwillingly, they submit to what is wrong and unjust. That said, because what he submitted to is not haqq din (true religion), there is no more religiousness therein. Unless the religion you submit to is the true religion, there is no religiousness and yours is equal to irreligiousness. What you submit to has to be true religion (haqq din), and it has to be the religion (din) of the Real (al-Haqq). That is, it has to be the religion (din) of Allah. That is, the religion (din) of Allah.

Allah brings forth those truths (haqq) of Allah are the basis of all truths (haqq), and mentions benefit of society, and that everything and everyone has rights and remedies; these are brought forth by the religion (din) of the Real (al-Haqq), through Allah’s own laws. You see, there are so many beliefs in the world, but none of them are religion (din). Only the religion (din) of the Real (al-Haqq) is a religion (din). So, what is referred by Almighty Allah as the religion (din) of the Real (al-Haqq) is the religion (din) of Islam that encompasses all prophets. All holy books are in the contents of the religion (din) of Islam.

This had started with Adam and progressed with other prophets, and it continues until Last Day (qiyamah) with Hz. Muhammad. That is why the religion (din) is one that belongs to the Real (al-Haqq). Unconditionally, submission should only be for Allah and the way of Allah. Submission should only be for Allah. Islam is submission to Allah and submission to the way of Allah. It is devoutness, sincerity, and obedience to Allah. That is obedience, sincerity, and devoutness to Allah.

Hodja recites a prayer (dua) in its original text.

Islam is nothing but peace and tranquillity. As it is the religion (din) of the Real (al-Haqq), Islam is nothing but peace, tranquillity, safety, soundness, and happiness. The peace, tranquillity, and soundness is one that encompasses all humanity because the religion (din) of all humanity, all nations, and all ages is the religion (din) of Islam. There is an Al-Quran Al-Karim that is above all ages. That is an Al-Quran Al-Karim above nature and humankind. It is the Book of Allah. Islam is the Book of the Real (al-Haqq), and the religion (din) of the Real (al-Haqq), and the laws of the Real (al-haqq). The constitution of Islam is Al-Quran Al-Karim. Al-Quran Al-Karim is but Allah’s Book. The Quran has no chance of being corrupted until Last Day (qiyamah). If someone says that the Quran has been corrupted, then he himself is corrupted. His mind is corrupted. His soul is corrupted. And he is a rascal whose inner world has rotted.

 

Time Stamp: 20:00

 

That is why Al-Quran Al-Karim has no chance of being distorted. Almighty Allah sent it as the last book, the book of eternity, one that incorporates witnessing of the past, one that incorporates everlasting truths; it is Allah’s book. With that said, this is why the chance of being distorted has not been given to Al-Quran Al-Karim because it is the last book. Al-Quran Al-Karim has renewed all previous books. It is guardian (muhaymin) and verifier (musadiq) of all previous books. Al-Quran Al-Karim has renewed their provisions (hukm), and removed the authority of all of them. As for non-abrogated ones, they are ones that pass the affirmation (tasdiq) of Al-Quran Al-Karim and the affirmation (tasdiq) of Hz. Muhammad.

That is why people should do their utmost in order to comprehend the truths correctly, and also to express them correctly. The religion (din) of Islam, which is s-l-m, meaning peace, soundness; and it is a complete religion (din) of peace. It has aimed the peace, tranquillity, and eternal salvation of all humanity. See the 85th verse of Surah Ali Imran [3] where Almighty Allah openly expresses that. Allah says the following.

Hodja recites a part of the 85th verse of Surah Ali Imran [3].

That is, whoever seeks a religion (din) besides Islam, it will not be accepted from him.” As you see, Allah does not accept a religion (din) besides Islam. Allah’s religion can’t be two because Allah is One. Allah, the Rabb (Lord) of all the worlds is One, and has a single religion (din) which started with Adam and Hawwa. It continued with Idris, Seth, and Nūh, and with Hūd and Sālih, and with Ibrahim, Shuʿayb, and Lūt. Moreover, it continued with Ishak, Ya’qub, Yūsuf, and after them it continued with Ismail and Musa, and Dawood and Sulaiman, and Zechariah and Yahyā, and there are many other prophets as well. At the very last, Isa (Jesus) who had heralded the coming of Hz. Muhammad came, and in the end of all that Janâb-i Haqq renewed the past with Hz. Muhammad Mustafa, salla Allahu Ta’ala ‚alayhi wa sallam. Janâb-i Haqq sent down the last prophet and the last book, and brought forth the religion (din) of Islam starting with Adam, continuing with prophets, and it all came like this until Hz. Muhammad. The whole of it has been renewed with Muhammad, and it continues until the Last Day (qiyamah). Allah is the Rabb (Lord) of humankind, and is One, and so is the religion (din).

That is why Janâb-i Haqq says the following.

Hodja recites a part of the 85th verse of Surah Ali Imran [3].

“Whoever seeks a religion (din) besides Islam, it will not be accepted from him.” See, it will not be accepted from him. That said, this is the true religion (haqq din) of the Real (al-Haqq). Janâb-i Haqq makes mention of the true religion (haqq din) of the Real (al-Haqq). See the 3rd verse of Surah al-Ahqaf [46] where Janâb-i Haqq says, “We did not create everything except with truth (haqq), and for an appointed term (ajal). See, one becomes religious only by the true religion (haqq din). So, how does a person become religious? He becomes religious by the true religion (haqq din).

 

Time Stamp: 25:01

 

Any other kind of religiousness is equal to irreligiousness unless it is the true religion (haqq din). And when it is the true religion (haqq din), it is when a person abides by the essentials and rules of that true religion (haqq din) and lives by them that he is religious, and he is a devout, and he is a wayfarer of the right path. This is how one is saved from shirk (polytheism), kufr (disbelief), nifaq (hypocrisy), zulm (injustice), ignorance (jahalat), and fisq and fujur (debauchery and immorality). For one thing, it is not possible for anyone to be happy, find happiness, and attain the immortal life without saving himself from these dangers. Islam is but falah (happiness), salah (devoutness), and najah (success). The haqiqa about the religion is that it is the truth (haqq) of the Real (al-Haqq). Let us pay close attention to that! When we say, “the religion (din) of the Real (al-Haqq),” what is meant is that the haqiqa of religion is the truth (haqq) of the Real (al-Haqq). This religion is the truth (haqq) and law (huquq) of Allah. As it is the law (huquq) of Allah, the law (huquq) of Allah has a superiority and sanctity above human. This is where the supremacy of huquq (law) lies. As for others, one writes something while the other erases it, and one brings a law while the other corrupts it. Ones that are like a scratch pad are not huquq (law) since one call something right while the other calls it wrong. One calls something true and other calls it a lie. For one thing, these are not huquq (law). So, what is huquq (law)? It has to represent and ensure the prosperity of humanity, truth, and justice. That said, it has to be the huquq (law) of the Real (al-Haqq), and be the truth (haqq) of the Real (al-Haqq). That is, it should be the huquq (law) of Allah. Allah has given the truth to all creatures. That said, humanity is to establish this justice, and give their rights to every right-owner. That is huquq (law) and supremacy of huquq (law).

They make decisions for the good of those who befit their own ideology, and if they don’t feel like it they rule against them, this is zulm (injustice). People who do not side with the Real (al-Haqq), supremacy of huquq (law), and huquq (law) itself will not deal justly, and they are zalim (unjust). That is why the haqiqa of the religion is that it is the truth (haqq) of the Real (al-Haqq). Now, what is the limit of haqiqa? The limit of haqiqa stands with the limit of huquq (law). So, it means that the limit of haqiqa stands with the limit of huquq (law). If there is no right and remedy, then there is no haqiqa. In order to find the limit of haqiqa, you need to sustain it with the limit of huquq (law). The truth (haqq) of religion (din) is that it is devoted to the Real (al-Haqq). So, what is the truth (haqq) of the true religion (haqq din)? It is that it is devoted to Allah. This is because it is Allah who personally brought forth religion (din), and Allah is the Real (al-Haqq). See, one of the names of Allah is al-Haqq; and the laws of Allah are huquq, and they are a complete justice, a complete prosperity. This encompasses eternal happiness of humanity. The religion (din) of the Real (al-Haqq) is the command of the Real (al-Haqq). Pay attention! The religion (din) of the Real (al-Haqq) is the command of the Real (al-Haqq). There is no true religion (haqq din) without the command of the Real (al-Haqq), and you need to know this well. There is no true religion (haqq din) without the command of the Real (al-Haqq).

It won’t be religiousness either because being religious towards a nontrue religion is not religiousness. Then again, a nontrue religiousness is equal to irreligiousness.

 

Time Stamp: 30:15

 

Now, about those who disacknowledge and attack the true religion (haqq din). Now look, the weird part is that there is a true religion (haqq din) that came to save humanity, and they disacknowledge it and attack it, and they do not acknowledge rights and remedies. Haqq is Allah, and huquq is Allah’s laws. Now, they disacknowledge the true religion (haqq din), and attack the true religion (haqq din) and the law (huquq). These people are faithless and disrespectful. “Fight against the unjust, and establish peace and justice on earth,” this is the command of Allah in the 29th verse. Now, these are discovery notes of the verses (ayat) whose meaning I have given before. The book has been given… Now look, the book came from Allah. The book has been given, and they are object to the Real (al-Haqq). Who are they? They do not implement the book that came from Allah, but they implement whatever they feel like. It is said that you should fight those, who object to the Real (al-Haqq) while the book has been given, until they accept being under protection of Islam on the condition that they pay jizyah (tax on non-Muslims) with their own hands. This is for making the Real (al-Haqq) predominant by observing rights and remedies, meaning there is always observing the rights and remedies in the true religion (haqq din), and in the huquq (law) of Allah. That is both while establishing peace and while fighting. The goal is to make truth sovereign. Jizya is tax, it is a tax taken for protection of life and freedom. Muslims take this tax from non-Muslims because their right to life and freedom are protected. The religion (din) of Islam has protected the rights and freedoms of non-Muslims for 14 centuries and got tax from them. Muslims have protected the lives of non-Muslims the way they protect their own lives; they have protected their lives and freedoms, and got tax from them. Janâb-i Haqq says, “pay this tax out of hand” meaning it should be given readily out of hand by their own hands, from those who afford. As the right of the protector; entering the protection of justice. It is said that this tax is surely for that. So, what is this tax for? It is said that this is the right of the protecting hand, and they are to enter into the protection of justice, and this tax is a duty and obligation for being protected under the protection of justice. Al-Jassas is among the greatest Islamic scholars (âlim), and he talks about undervaluing and degrading batil (wrongs). Besides, against haqq (truth), batil (wrong) is already degraded. Jizyah exists for ahlul kitab (people of the book), and our Prophet said the Magians are to be treated like ahlul kitab (people of the book). There is Muwatta in the source of this narration. What is slaughtered by the Magians are not eaten, and their women cannot be married. However, what is slaughtered by ahlul kitab (people of the book), and their women can be married but there are many things that need explanation here. We should understand and comprehend these well. We should pay close attention to the 5th verse of Surah al-Maidah [5].

 

Time Stamp: 35:00

 

There is no tahsis (allocation) to ahlul kitab (people of the book) for jizyah (tax), and this has been left to ijtihad. Now, tax has been taken from ahlul kitab (people of the book). Tax has been collected from ahlul kitab (people of the book) who live under Islamic rulership, and are under protection of Islamic rulership, but this situation has been left to ijtihad. Al-Imam Al-Azam says that jizyah (tax) is necessarily taken from ahlul kitab (people of the book) and non-Arabic polytheists (mushrik). That is the ijtihad of Al-Imam Al-Azam. Al-Imam Al-Azam says Islam is offered to non-Arabic polytheists (mushrik). That is, in this matter Arabic polytheists (mushrik) are not shown as much tolerance as ahlul kitab (people of the book). As for the ijtihad of Abu Yusuf, he says that jizyah (tax) is not taken from an Arab whether he is ahlul kitab or not. And he adds that jizyah (tax) is collected from non-Arabs whether they are ahlul kitab (people of the book) or mushrik (polytheist). That is the ijtihad of Imam Abu Yusuf. As for the ijtihad of Imam al-Shafi’i, he says that jizyah (tax) is taken from Arabs and non-Arabs if they are ahlul kitab (people of the book). That is, Imam al-Shafi’i says jizyah (tax) is collected from Arabs and non-Arabs on the condition that they are ahlul kitab (people of the book). What does Imam al-Malik say? These mujtahids of ours are world’s greatest Islamic jurists and Islamic philosophers. Imam al-Malik, who is among our mujtahids, says the following and al-Awza’i has the same opinion. He says jizyah (tax) is collected from all kinds of nonbelievers (kuffar). That is, naturally, for ensuring life safety and ensuring freedom, and also for ensuring they are protected in justice. With that said, the decree (hukm) of the true religion (haqq din) of Islam is always justice. It is to respect everyone’s rights. However, is there an ahlul kitab who do not believe in Allah and the afterlife (ākhira)? Now, Al-Quran Al-Karim clarifies that as well. Is there an ahlul kitab who do not believe in Allah and the afterlife (ākhira)?

We continue our discovery notes with the 30th verse. One day, the Jewish rabbis had come to the presence of our Prophet. Jewish rabbis along with Jewish Mūsavi religious figures came to the presence of our Prophet. Among them there were people like Sallam ibn Mishkam, Nu’man ibn Awfa, Sha’s ibn Qays, and Malik ibn al-Sayf. Do you know what they said? They said Uzair is Allah’s son. They claimed that for Uzair (a.s.). With that said, Finhas ibn Azure was also among them, and he said, “Allah is poor, and we are rich.” There are solid ulama such as Al-Suyuti and Al-Alusi, and their works in the source of this narration. So, it means that some have deviated from the way of ahlul kitab (people of the book). They are not ahlul kitab the moment the deviate from the way of ahlul kitab and the way of the prophet. They stopped abiding by the Torah. Pay attention! They are considered ahlul kitab when they abide by the Torah, but they stopped abiding by the Torah.

 

Time Stamp: 40:00

 

That is those who abandon. They had started to murder prophets, and so many prophets have been killed and murdered by them. These are those who claim to be ahlul kitāb, but there are exceptions and they are out of the topic. Nobody who knew the Torah was left, some died, some were killed, and others forgot. Allah also erased it from their hearts, but why? This is because they did not abide by the Torah, and did the opposite of whatever the Torah said. That is why was erased from their hearts. Back then tabut and the Torah were removed. There is a narration that says after it died for 100 years it was bestowed (ihsan) to Uzair (a.s.). At that time, they claimed Uzair (a.s.) was Allah’s son. See, whoever associates a son with Allah, or associates a partner or equal with Allah, these are kufr (disbelief) and shirk (polytheism); and he who claims that is not ahlul kitab.

They called Uzair (a.s.) Allah’s son. They opened a door into the claim that Isa (a.s.) is Allah’s son. When this verse, which is the 30th verse, has been revealed, they did not object or deny. There were Jewish tribes around our Prophet, Hz. Muhammad. There were also Jewish scholars around him. We have given some of their names.

They did not deny when this verse was sent down. Against the power of Islam, these have not been heard from the later Jews. At first, a part of Christians said Isa Messiah is Allah’s son. Now, we are transitioning into Christianity from this topic. At first, a part of Christians said Isa Messiah is Allah’s son. Then almost all of them said the same thing, except for some.

What did they do to those who didn’t claim that? They declared them heretics and excommunicated them. Now, those who do not abide by the command of Bible is also not ahlul kitab (people of the book). There is no command that says someone is Allah’s son in Bible or Torah. These are not present in the Bible and the Torah that came from Allah. They fabricated those later. They fabricated false Bible and Torah in the name of the real ones. So, what did they do there? They have deviated from the way of the Torah, deviated from the way of Musa, and deviated from the way of Isa and Bible. They divinized Isa. Isa is a servant (qul) of Allah. He is son of Maryam, and a Prophet.

Al-Quran Al-Karim brought forth Isa as a Prophet, who is son of Maryam, and a servant (qul) of Allah. The Quran brought forth what is right and real in this manner. See the 73rd verse of Surah al-Maidah [5] and also see the 72nd verse to see what is said by Janâb-i Haqq in Surah al-Maidah [5]. Those who say Isa Messiah is Allah, and say “he is the third of the trinity” have completely sunk into kufr (disbelief). They have deviated from the way of Isa. They have deviated from the way of Bible, and get got sunk into kufr (disbelief). Theirs were non-sensical words, and the polytheists (mushrik) say angels are daughters of Allah.

 

Time Stamp: 45:07

 

These are another type of polytheists (mushrik). Those who claimed angels are Allah’s daughters have also became disbelievers (kāfir). This is kufr (disbelief) and shirk (polytheism) because Allah does not have sons or daughters, rather Allah has servants (qul). Prophets are the high-ranking servants (qul) of Allah who have the highest possible degree. Isa is also a Prophet, and a servant (qul) of Allah. As for Musa and Muhammad, they are servants (qul) of Allah. These are venerable figures and Prophets. The Jews and Christians are also like them, they are not mu’min (believers) but mushrik (polytheists). That is, those who divinize Isa and Uzair, claiming they are Allah’s sons, and the mindsets that associates partners, equals, and viziers with Allah Ta’ala are mushrik (polytheist). Janâb-i Haqq says, “The Jews and Christians have taken their rabbis and monks as rabb (lord),” in the 31st verse. They took them as rabb (lord). You see, this danger is present for Muslims as well. If any Muslim does something like that in regards to religious figures of Islam just like they did to their monks and rabbis; if they do something like that with the religious figures of Islam, and declare someone among them as rabb (lord), or acknowledge someone among them as rabb (lord), then it means they have deviated from the way of the Quran and the way of Muhammad. However, they consider themselves religious. A religiousness that does not suit the religion (din) of the Real (al-Haqq) is equal to irreligiousness. Everybody should learn this, and never forget!

They submitted their decree and command instead of Allah’s decree and command. Pay attention to this! They abandoned Torah, abandoned Bible, abandoned Isa and Musa; and they submitted to the decree and command of those rabbis and monks. They left Allah and worshipped them, submitted to their will. Surely, it is not necessary to declare someone as rabb (lord) for this to happen. When you abandon the command of Allah and do someone else’s command in a way that contradicts with the command of Allah, that person is your rabb (lord). That is, whether you name it or not, it is sure that you worship him. Whether you know or not, but why? This is the situation when you accept someone’s command contrary to Allah’s command, and when you divinize him, and take him as rabb (lord). They obeyed what contradicted Allah’s command, and their own whims and desires. That is, they adopted what contradicted Allah’s command, and obeyed their whims and desires. That is, they submitted to monks and rabbis, and false theologists in Islam, and false sheikhs and false religious figures. As for the ones in Islam, if there is a false religious mentality in Islam today, and it does not suit the Quran, does not suit the sharia (law) of Islam, and does not suit the knowledge (ilm) of Islam, and does not suit the book, sunnah, ijma, and qiyas under the name of a sheikh, then it is the same as them. If a religious figure brags about being religious by being contrary to the Quran, and objecting to the Quran, and if he has established a group which is based on that, and if he has followers, then his situation has no difference whatsoever compared to the situation of these monks and rabbis.

 

Time Stamp: 50:10

 

They considered rabbis halal by their command. Pay attention! They called a haram halal by the command of a religious figure, and accept it as halal. That may be an individual, or a group or a society; but they called what Allah called haram halal. Let’s say you thought they know better, but you didn’t investigate whether this suits the Quran or not. You see, he who halls something haram halal abandons the religion. Some others also abandoned the religion for they took them as rabb (lord), and their religiousness is equal to irreligiousness. One can’t call a haram halal, nor can he oppose to Al-Quran Al-Karim, nor can he oppose to the Prophet. As for ijma, it is a well and sound consensus of ulama where there is unanimity and alliance of mujtahids. As for qiyas, it is the decrees (hukm) that mujtahids deduce from the Quran and sunnah (customs). That is an obligation that falls to mujtahids. With that said, what did they do back then due to their opposition to the Torah, the Bible, Musa, and Isa? They opposed to those books, and deviated from their path. Janâb-i Haqq straightened and renewed that path with Islam and the Quran. Now, they may try do the same wrong about the Quran as well, even though they cannot corrupt the Quran, they are able to corrupt people. There are corrupted minds, but Al-Quran Al-Karim has no chance of being corrupted. Bear this in mind, and do not forget it. Inscribe this into your heart, and remember. Al-Quran Al-Karim has no chance of being corrupted because it is the last book. It is such an exalted miracle that it leaves everyone helpless against itself. Al-Quran Al-Karim has been challenging the world for 14 to 15 centuries. Since then, nobody had and will never have the chance of bringing forth the like of its one surah. Almighty Allah challenges by saying even if you gather all humans and the jinn, and have everyone help one another, you cannot bring forth the like of it.

Hodja recites the 24th verse of Surah al-Baqarah [2].

And is, if the trees were to be pens, and the seas were to be ink, supported by that much as well, they would still run out, but Allah’s utterance (kalam) and knowledge (ilm) will not run out. That is why Al-Quran Al-Karim is Allah’s beginningless (azali) and eternal (abadi) book from then on, and it is also the verifier (musadiq) and guardian (muhaymin) of all values of the past.

Friends, they considered harams halal by their command, and in the end, they listened to their commands and prohibitions. That is, they listened to the commands of prohibitions of the rabbis and the monks. So, today, if you listen to the words of false theologists that contradict Al-Quran Al-Karim, and if you listen to the words of false sheikhs, then you will have taken them as rabb (lord). They looked at them as if they are a rabb (lord) who is able to plan and preach a sharia (law). See, the man is not a mujtahid or something, but he considers ignorant people as though they are mujtahids. They give fatwa (legal opinion) at a whim, and some others acknowledge it with pleasure. They don’t ask whether this suits the Quran, suits to sunnah (customs), suits to ijma (consensus) and qiyas (analogy). They don’t ask what mujtahids said in that matter. They never look at these, and swallow the poisonous drug given by someone, and acknowledge it as though it is the Quran. This danger is the same for Muslims as well. What happened to the Torah back then will not happen to the Quran, however this danger will always stand beside humankind because Islam and the Quran will never be corrupted, but there will always be those who corrupt people.

 

Time Stamp: 55:34

 

Is there a remedy for people so that they may not be corrupted? Actually, there is, but what is it? You are to see whether they say the truth or not, and whether what they say is in accord with Al-Quran Al-Karim. Not all religious figures are wrong, and not every one of them are deviants. There are so many good people among them, and you may rectify that wrong with those who know. There are rights against every wrong, and there are truthful scholars against false information. That is why you should investigate whether it suits Al-Quran Al-Karim or not, and do not take others as rabb (lord)! You should also never forget the 31st verse of Surah al-Tawbah [9], and these verses of Al-Quran Al-Karim.

One day, Hatim al-Tai’s son Adî had visited our Prophet in Madinah, and he was wearing a cross around his neck. Adî narrates this himself, says that he said, “I was a Christian,” to our Prophet (asw). He said he went to Prophet Muhammad Mustafa wearing a cross around his neck, and this was in a mosque. This was in Madinah Mosque, which was Al-Masjid an-Nabawi in Madinah al-Munawwarah (The Enlightened City).

Our Prophet (asw) was reciting these verses of Surah al-Tawbah [9], and another name of this surah is Bara’ah. He was reciting the verses of Surah Bara’ah [9].

“He told me, ‘O Adî! Throw away what you are wearing on your neck.’.” This is what Hz. Muhammad said to Adî who was wearing a cross around his neck.

He says, “I immediately threw it away.”

It is Adî who narrates this, and there is Al-Tirmidhi in the source of this narration. Then again, Adî said the following while our Prophet recited these verses, “O Rasulullah! They would not worship them.”

Then, our Prophet said, “They call halal haram, and call haram halal, and you used to accept it. This is to worship them.”

You see, if someone is speaking the contrary of a command of Islam and the Quran, and someone else is accepting it, then it is said that the latter has taken the former as a rabb (lord).

It is said that this is what our Prophet said to Adî.

What were rabbis, monks, and priest doing?  They were claiming the opposite of Torah and Bible, and people were accepting it. So, what happened then? This action has been called adopting them as rabb (lord) by our Prophet.

Rebî had asked Abd al-Ali, “How is rabbship (lordship)?” The words of the rabbis were contrary to the Torah. He asked that to Abd al-Ali. Rebî asked. Abd al-Ali said, “The words of the rabbis were contrary to the book, and we would listen to the rabbis.”

It is not about giving them the name rabb (lord), rather following their command without studying whether what they say is in accord with the divine command, and to consider them rule-makers and to assume whatever they say is right. The danger here is to assume whatever they say is right without seeing whether they are in accord with the truth… As you see there is an obsession here.

 

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What does one do with obsession? Through their fanaticism, they declare the one whom he got obsessed with as a rabb (lord), but they are not aware. They do not directly call him, “my rabb (lord),” but what is it that they do? They accepted them as rabb (lord) without calling them one. So, what is that? This is one of the ways of deviating from the Real (al-Haqq).

He said, “It is to take someone as a rabb (lord) and worship him to follow him without seeing whether he contradicts with the divine command or not.” You see, how does one obey religious figures, ulū al-amr (lit. those vested with authority), and head of the state?

Hodja recites a part of the 58th verse of Surah al-Najm [53].

That said, how does one obey religious figures, ulū al-amr (lit. those vested with authority), and head of the state besides Allah? An obedience that contradicts the command of Allah is equal to taking them as rabb (lord). As you see, obedience which contradicts the command of Allah is to take them as rabb (lord). However, you should pay attention to the following. It is also a command of Allah to acknowledge scholarly realities (ilm-i haqiqa) and obey Islamic scholars (âlims) on the condition that what is obeyed is scholarly realities (ilm-i haqiqa). It is a command of Allah to acknowledge scholarly realities and obey âlims, and show respect towards them. That said, obedience to Allah’s command is also obedience to Allah. We should not confuse this with that. So, it means that knowledge is principal on the condition that it is a scholarly reality (ilm-i haqiqa). In that regard knowledge (ilm) is principal, and Islamic scholars (âlims) are quite valuable. And that is why these âlims are valuable. We have to distinguish between right (haqq) and wrong (batil) Islamic scholars (âlims). We have to distinguish between ones who object to the command of the Real (al-Haqq), and those who obey the command of the Real (al-Haqq).

Hodja recites a part of the 59th verse of Surah al-Nisa [4].

What does Janâb-i Haqq say in the 59th verse of Surah al-Nisa [4]?

There has to be an obedience in line with the commands of Allah. Says, “Obey Allah and the Messenger.” Allah wants an obedience which is in line with the commands of Allah. One that does not include rebellion against the Creator. That said, obedience to ulū al-amr (lit. those vested with authority) is valid in this way. How? You can obey ulū al-amr (lit. those vested with authority) in accordance with the commands of Allah, and a legitimate obedience that does not include rebelling against the Creator is mentioned. There shouldn’t be any rebellion against the commands of Allah, and obedience should be in line with the commands of Allah, only then obedience to ulū al-amr (lit. those vested with authority) is essential. The hukm (decree) of ilm (knowledge) has to be true (haqq). This is important! The hukm (decree) of ilm (knowledge) has to be true (haqq), and the command has to be ma’ruf (acknowledged). The hukm (decree) of ilm (knowledge) has to be haqq (true). There has to be such a knowledge (ilm) in an Islamic scholar (âlim) that its hukm (decree) has to be right and real (haqq wa haqiqa), and it is said that the command has to be ma’ruf (acknowledged). That is, the command has to be ma’ruf (acknowledged), and the hukm (decree) of ilm (knowledge) has to be true (haqq). With that said the command itself has to be ma’ruf (acknowledged) as well.

 

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The truth of knowledge… Please pay attention! The truth of knowledge is that it has to observe truth and reality (haqq wa haqiqa), and acknowledge the provisions of the Real (al-Haqq), and they have to be for Allah. We need to pay close attention to this! What is the truth of knowledge? The truth of knowledge is that it observes truth and reality (haqq wa haqiqa), and that it acknowledges the provisions of the Real (al-Haqq), and that it is for Allah. That is, it has to be for Allah, observe truth and reality (haqq wa haqiqa), and acknowledge all provisions (ahkam) and decrees (hukm) of the Real (al-Haqq). It is not ilm (knowledge) to disobey laws and rules. Whatever there is against divine law (ilahi huquq) are nothing but fancy phantasies and none of them are considered knowledge (ilm). Pay attention to this. To object divine laws and rules, and whatever is against divine law (huquq), along with fancy illusions; none of these is knowledge (ilm). Islam is but science, and it is a science above all sciences. The best science and knowledge (ilm) is the extensions of Islam. All beneficial sciences in various branches come from the heart of Islam because Islam is a reality (haqiqa) and law (huquq) of Allah that encompasses pre-eternity (azal) and eternity (abad). It is the laws of Allah. The value of âlims is measured by their scholarly mindset and dignity. So, where is the value of an âlim? Âlims are quite valuable, and their knowledge (ilm) is indeed valuable, but where is this value? The value is in his scholarly mindset, and it can also be measured by their dignity and mentality. Ulū al-amr (lit. those vested with authority) comes with knowledge and dignity. For a person to be an ulū al-amr, he has to have true knowledge and utter dignity. Those who do the opposite of the truth, and do the opposite of knowledge (ilm) and learning (irfan), and does not bear dignity cannot become an ulū al-amr. It is also to acknowledge ma’ruf, and comprehend the decrees and meanings of the verses well. So, what is ma’ruf? It is what sharia (law) commands, meaning what Allah commands because the Shari (Law-Maker) is Allah. What is brought forth by Shari Ta’ala, meaning Allah, is the sharia (law). Now, to acknowledge ma’ruf, meaning what is commanded by the sharia (law) of Allah along with âmil hukm (provisions) of Allah is to comprehend the meanings and provisions of the verses well. So, it means that verses (ayat) are Allah’s laws. There are textual verses (kitābi ayat) and cosmological signs (kevni ayat), and a person who is an ulū al-amr has to comprehend the decrees of the textual verses (kitābi ayat) regarding which we are responsible in the first degree well. See the 83rd verse of Surah al-Nisa [4]. What does Janâb-i Haqq do to this ulama who know the book well? These are istinbāt ulama, meaning mujtahids.

Hodja recites a part of the 83rd verse of Surah al-Nisa [4].

Says that those who are able to ascertain provisions (hukm) would surely have understood it.

Now, those who are able are scholarly geniuses and scholarly competent people, and what do they do?

 

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They deduce provisions from the verses, and it is said that those who are able to deduce provisions… See, it is said that those who are able to deduce provisions would have surely understood it. What would they understand? Now, they would understand what common folk couldn’t know, what they couldn’t understand, what they don’t know and won’t understand. But our âlims know those things. Janâb-i Haqq mentions the ulama that who knows, the competent ulama. Janâb-i Haqq says the 43rd verse of Surah al-Nah [16].

Hodja recites a part of the 43rd verse of Surah al-Nah [16].

“Ask the people of knowledge (ilm) and wisdom (hikmat) what you do not know.”

You see, you should consult to people of knowledge (ilm) and wisdom (hikmat). Janâb-i Haqq praises people of knowledge and wisdom here in this verse, and tells people to learn from them, and ask them. Âlim is but a servant (qul) of the Real (al-Haqq). Why? This is because they are at the command of the proofs and signs/verses (ayat), signs/verses (ayat)? That is absolute scholarly signs and the verses of the Quran. They know of Islamic sciences and are at the command of signs and verses (ayat), and they are not at the command of anyone else. That is, the Islamic scholars (âlims). They are but servants (qul) of Allah, and they serve Allah. They do not serve servants. This is the first quality of a true âlim. They serve Allah because they are at the command of signs and verses (ayat), and the signs are the laws and commands of Allah, and the verses (ayat) are the words of Allah. A person who is subject to Allah’s command is a person who serves Allah. The glory of the sign is that it guides to the truth which it refers to. Pay attention to this! In what is the glory of the sign? The glory of the sign is that it guides to the truth which it refers to. Those who portray right as wrong and vice versa are taghuts (false deities) such as Pharaoh and Nimrod. Those who do not acknowledge prophets and holy books and divine law (huquq) are all taghuts (false deities), and they are Pharaohs, and they are souls that burst in rage. They are taghuts who have souls that burst in rage. As one fulfils the obligation of obedience to the Real (al-Haqq)… Now, please pay attention to this! As one fulfils his obligation of obedience to the Real (al-Haqq), and as he is devoted to the Real (al-Haqq), it is enmity of ilm and ulama to not follow knowledge (ilm) and Islamic scholars (âlims). Do not forget this! I am repeating so that you may not forget! As one fulfils the obligation of obedience to the Real (al-Haqq)… That is, the âlim people. As they fulfil their obligation of obeying the Real (al-Haqq), and as they are devoted to the Real (al-Haqq), it is enmity of ilm and ulama to not follow knowledge (ilm) and Islamic scholars (âlims). So, it means that we surely need to have love and respect towards our âlims who have true knowledge, and this is due to their knowledge, and that they spread true knowledge to people. The value therein is due to knowledge and wisdom, and that knowledge binds you to Allah. This does not make you take that âlim as a rabb (lord), nor does it divinize the âlim. That âlim binds you to the Real (al-Haqq) through true knowledge.

 

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They do not call to themselves, and you should be wary of those who call to themselves because if someone calls you to himself then these people who declare themselves as rabb (lord) without calling themselves one are present therein. That is also by neglecting the divine command. Now, please pay close attention to this! To give a partial authority of preaching a decree (hukm) to âlims by neglecting the divine command, and to accept they have authority to change the place of even the smallest divine decree; these are equal to giving authority of lordship to someone besides Allah, and to take them as rabb (lord). Do not forget this either, and none of these matters are ones that you can forget. These are all lessons of the life-giving light (nūr), and are reality (haqiqa) itself. We are giving you the original (asl-i) meaning of Al-Quran Al-Karim. We are also giving you discovery notes so that they may be understood. Besides, tafsir and taʾwīl mean to discover. Let me repeat this last part due to its importance, to give a partial authority of preaching a decree (hukm) to âlims by neglecting the divine command, and to accept they have authority to change the place of even the smallest divine decree is to give someone else authority of lordship besides Allah, and it is to take someone as a rabb (lord) besides Allah. Do not forget this part! This says, “By neglecting the command of Allah,” so do not give a partial authority of preaching a decree (hukm) to âlims by neglecting the divine command. So, who preaches decrees (hukm)? Allah preaches them. So, who brings forth the verses and laws? It is Allah who brings them forth. So, what does a true Islamic scholar (âlim) do? They deduce decrees (hukm) from those commands not by neglecting the divine command but by completely relying on the divine command, this is different than what we have been telling. We need to distinguish between these. So, what do those who cannot distinguish between these do? They stir up trouble, and there are people who do their utmost to confuse people. There are people who work for that purpose. Allah says in the 31st verse that they took others as rabb (lord) besides Allah. This is called taking someone besides Allah as a rabb (lord). This is to give them authority of bringing forth decrees (hukm) by neglecting the divine command. This is to give them authority of preaching decrees by neglecting the divine command, and also to accept someone has the authority to change a divine decree. Nobody can change the place of even the smallest command of Allah. It is said that if you accept someone has authority to change it, then you acknowledge him as a rabb (lord). Now, go and look inside the sources of our discoverer ulama, figures like Fakhr al-Din al-Razi, Al-Qurtubi, and Muhammed Hamdi Yazır Elmalılı; go and look into the works of our ulama. If you cannot read sources written in Arabic, let me give you the name of a Turkish source. Go and look into Elmalılı’s explanation of the 31st verse of Surah al-Tawbah [9]. See what our discoverer ulama, our mufassirs, and Elmalılı himself has said in this regard.

Beloved friends, Janâb-i Haqq brought forth these truths; our discoverers say this is just like worshipping shaitans, false deities (taghuts), people like Nimrod and Pharaoh, idols. This is, just like worshipping these, shirk (polytheism) and kufr (disbelief).

 

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So, it means that nobody has the authority to change the laws and commands of Allah, and nobody has the authority to neglect the divine commands and bring forth a decree in their place. The example of those who accept these wrongs is terrible. The 31st verse says, “to take them as rabbs (lords) besides Allah.” It is said that this is just like worshipping shaitans, false deities (taghuts), people like Nimrod and Pharaoh, idols. This is, just like worshipping these, shirk (polytheism) and kufr (disbelief).

That is to hold their views, ideas, and arbitrary fatwas superior, which are actually not essentials of knowledge (ilm). To change the truth, and to see obedience to them as permissible (jaiz), is shirk (polytheism) and kufr (disbelief).

This is to consider them as lords (rabb) without calling them one. They do not call them lords (rabb), but they have taken them as lords (rabb). They do not call it, do not use that name, but they have taken them as lords (rabb).

Get this right. To hold their own ideas and their own views and their arbitrary fatwas that aren’t necessity of true knowledge above, along with holding someone else’s ideas, someone’s arbitrary views, and someone’s arbitrary fatwas above, and to change the truth, and to see obedience to them permissible are shirk (polytheism) and kufr (disbelief). It is to take them as lords (rabb) without calling them lords (rabb). This is about clergy being considered divine, and popes being considered faultless, and this becoming official is a clear situation.

Them being considered to have authority for every action in regards to religion (din). Synods changing and interpreting absolute commands by the command of the Pope, to distort them, to change them into something they like, to forgive every sin; they consider these people as forgivers, and they claim they are the keys of janna (paradise) and jahannam (hell). Who? That is the rabbis, clergy, monks, and popes.

They say the keys of janna (paradise) and jahannam (hell) are with them, and they are able to forgive any sin they want. Those who claim priests have the keys of janna (paradise) and jahannam (hell) are selling janna (paradise) and jahannam (hell) to whomever they like, and the keys are in the hands of the priests. Some of false theologists of Islam are also like that. They have been given privileges that nobody can object to. Pay attention! Nobody objected to them, and they were considered innocent. They say pope is innocent and cannot commit sin, and he is taken for God. Priests forgive the sins of whomever they like, and it is said they have the keys of janna (paradise) and jahannam (hell). This mentality is neither present in the Torah, nor in the Bible, these people are neither Mūsavi nor Isevi, nor Muhammadi. Their false mentality is not present in Islam.

 

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However, what is not present in Islam is not valid either. The rights and remedies in Islam are Allah’s own huquq (law). Now, the hadith of Adî is the explanation (tafsir) of that. Previously, our Prophet explained the situation to Adî while he was coming to visit our Prophet. You see, this hadith is actually an explanation (tafsir) of Hz. Muhammad. With that said, it is actually Hz. Muhammad who discovers the verses, and the real discoverer is Hz. Muhammad (asw). Taking as Rabb (Lord) is called Clericalism. See, taking as Rabb (Lord) is called Clericalism. And then Protestantism originated. See the 64th and 65th verses of Surah al-Maidah [5]. See the privileges of See the privileges of lordship (rabbness). The clergy lost their lordship (rabbness) privileges, and it passed on to parliamentarians. A prevalent shirk (polytheism) had settled into those who deviated from the way of Isa and Musa, and those who deviated from the way of Bible and Torah except Muwahhids and other exceptions. They say, “Son of Maryam, Messiah is Rabb (Lord),” this is the biggest shirk (polytheism) and kufr (disbelief). It is that they said Son of Maryam, Messiah, is Rabb (Lord). They worshipped him saying he is triple deity, and they united lordship (rabbness) in him whereas they all have been commanded to worship (ibadat) Allah. Isa (a.s.) is a revered figure, and he did not say no such thing. He did not claim to be Rabb (Lord). He did not say he was son of Allah, and neither did he say he was a God. Isa (a.s.) is a revered figure, and he is a Prophet. He is a servant (qul) of Allah. He is the son of Maryam. As for our mother Maryam, she is an immaculate woman. See the 72nd verse of Surah al-Maidah [5] where it is said, “Allah made paradise haram to those who associate partners with Allah.” Pay attention to this! There is no janna (paradise) for those who have shirk (polytheism). This is Almighty Allah’s own word in the Quran. Janna, jahannam, and all the worlds (alamin) belong to Allah. See the 87th and 253rd verses of Surah al-Baqarah [2].

 

 

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