Turkish English Tafsir Lesson 62-66

Turkish English Tafsir Lesson 62-66

Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 62


I seek shelter in Allah from the rejected Satan. In the name of Allah, the most gracious, the most Merciful.


Dearest and most revered listeners.

We continue with our lectures; we will make the tafsir of the following verses. We will discourse on the tafsir of the 1st and 2nd verses of Surah Ali ‘Imran. After giving you the core meanings, we will discourse on their tafsir. May Janâb-i Haqq make us understand correctly and with ease.


[3:1] “a-l-m (ʾalif lām mīm).”

[3:2] “allāhu lā ʾilāha ʾillā huwa l-ḥayyu l-qayyūm.”

You see the tafsir of the first verse that says, “ʾalif lām mīm” is made by the latter verse. Janâb-i Haqq is the sole Immortal Entity. Allah does not die, does not perish, is the azali (without a beginning), and is abadi (without an end), is ubiquitous, is wajib al-wūjūd, necessary existent. Allah’s existence is a necessity of Allah’s own Being. Allah is al-hayyu l-qayyūm, who manages, directs, protects, shows favor, feeds, sustains, and embosoms. Attributing someone other than Allah as a deity (a god) is denying Allah. There is no god other than Allah, and attributing someone as a deity (a god) is denying Allah and it is also kufr.

Therefore, dearest friends! We need to know Almighty straightforwardly with most exalted names and attributes, with the Book, with Prophet Muhammad himself, with the sahabah (companions), and our mujtahids. That said, Islam was sent down to us for the purpose of knowing Allah. Almighty Allah sent us the Book to introduce Allah to us correctly. That is why Allah sent us Prophet Muhammad who would explain the Book to the world in the best possible way. That said, Allah explained the Book to Prophet Muhammad Mustafa (asw), our Master. You see, Allah had explained the Book to Prophet Muhammad, Then, Prophet Muhammad announced what Allah explained to him, which is the wish (murad) of Allah, to the humanity straightforwardly. Al-Quran Al-Karim is divine knowledge (ilm). Look, not every knowledge (ilm) is divine, but Al-Quran Al-Karim’s knowledge (ilm) is divine. That is, it belongs to Allah. Al-Quran Al-Karim is pure divine knowledge (ilm). It is a manifestation of divine sultanate. The divine knowledge (ilm) is right and real knowledge (ilm), and it is the mother of all other right knowledge (ilm), it is their source, and essence. It is said the divine knowledge (ilm) is manifested with it. That is, with Al-Quran Al-Karim. Ayatul Kursi is its laconical expression. Ayatul Kursi expresses that Allah’s rulership is the All-Powerful Rulership over all the worlds, and that Allah sustains all the worlds, manages them, and that it is Allah who created them. Everything stand in need of Allah, but Allah is free of need.


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[43:4] “ummi l-kitāb (Mother Book). Quran-ul-Aẓīm (The Greatest Quran). It is an embodiment of Furqan-i Haqim (Ever-Wise Criterion). Ummi l-kitāb, Al-Quran Al-Karim is the Mother Book. It is Quran-ul-Aẓīm (The Greatest Quran).

It is Furqan-i Haqim (Ever-Wise Criterion). So, what does Furqan-i Haqim mean? It means a Book that distinguishes right (haqq) and from wrong (batil), rules with the right (haqq), and it is a Book full of wisdom (hikmat).

We need to understand Al-Quran Al-Karim, and listen to it well in order to be triumphant. We need to believe in its decrees (hukm), and act upon them. People need monotheism (tawhid), moral purity, and firmness in knowledge (ilm). Now, what does monotheism (tawhid) mean?

It is to say Allah is One in real terms, and to comprehend the Oneness of Allah very well, and to be under the command of the Peerless Ruler who is One.

This Ruler is the Creator; One, and does not have equals or peers. That is why there has to be a complete monotheism (tawhid) in the hearts. The light of monotheism has to shine in the heart. There should not be any other deity in the heart, except Allah. You shall love Allah wholeheartedly. And your heart shall say “Allah is One”.

As for moral purity, it requires firmness in knowledge and resolve. You see, when you are under the command of Allah, when you wish to be triumphant under the command of this Peerless Ruler, then the requirements are monotheism, moral purity, firm knowledge, and resolve.

Al-Quran Al-Karim resolved the matter of Isa (Jesus). Some went too extreme (ifrat) with regards to Isa (Jesus), and some slandered (tafrit) him. Some regarded Isa (Jesus) as deity (a god), they called him “son of Allah”, while the others called him walad zinā (a child born out of wedlock), and slandered his mother Maryam. The Jews say that Maryam gave birth to Isa (Jesus) via an unchaste way. As for the Christians, they worship him, saying he is son of Allah. There are clearly wrong and extreme (ifrat) things here. There is polytheism and slander. Al-Quran Al-Karim rendered a solution by bringing forth the truth.

So, what did Al-Quran Al-Karim, say? Al-Quran al-Karim is Furqan, which means that it is the criterion between the right (haqq) and wrong (batil).

It said that Isa (Jesus) is son of Maryam, and that Maryam is a pure and chaste woman, and that Isa (Jesus) is a servant (qul) and prophet of Allah. There cannot be any other deity other than Allah. Isa (Jesus) or Musa (Moses) cannot be deities. A servant (qul) who is a creature (makhluq) cannot be a deity.

You see, Al-Quran Al-Karim introduces you Allah and the honourable servants (qul) of Allah at the same time. It introduces you the concept of prophethood, and the duties of the prophets. It also explains you the duties of people one by one.

You see, Al-Quran Al-Karim resolved the matter of Isa. We stated in the beginning of the lecture that Al-Quran Al-Karim is Furqan, which means criterion between right and wrong. Therefore, unless something is confirmed by Quran and Prophet Muhammad… Please pay attention to this part due to its importance. Unless the reality (haqiqa) of Quran, and the prophethood of Muhammad, are affirmed by people there will not be an escape from aberration and deviance until they accept these. There is no other salvation. The whole world should pay close attention to this word.


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Al-Quran Al-Karim is the Book of the entire world, it is the Book of all nations, and Prophet Muhammad was sent upon the entire humanity as a Prophet until the Last Day. That is why unless the reality (haqiqa) of Al-Quran Al-Karim, and the Prophethood of Prophet Muhammad are acknowledged, there will be no salvation from aberration and deviancy. Those who do not speak the truth, who do not convey this truth, are not speaking the truth to the people in the West or in the East. Now, let’s think of a person who died as a Christian, he did not know Quran, he did not know Muhammad, and he divinized Isa (Jesus). Then, let’s think of a Jew who did not know Quran, and did not know Muhammad, and slandered Isa (Jesus). That Jew died by slandering Isa. Those who did not tell them the truth are also guilty. We have to tell people the truth, it does not matter who they are, or what belief they adopted. Let us tell the truth, and it will be up to them to accept it or not. However, there is a divine commandment that tells us to bid Al-Quran Al-Karim to people. Therefore, Quran must be told to the humanity implicitly.

The truth must be told, and bid. All of the Books and Prophet of the past had announced the coming of the greatest Prophet. In other words, they had announced the coming of Prophet Muhammad. The divine edict is present in the 253rd verse of Surah al-Baqarah, in the verse that says, “wa-rafaʿa baʿḍahum darajātin,” – “the prophet of ranks,”. So, who is the prophet of ranks? It is Prophet Muhammad (asw), the praised station (Al-Maqam Al-Mahmud) was given to him. He had ascended the seven layer of the heavens and reached qāba qawsayn.

He is the Prophet of all times, the Prophet of all nations, the Prophet of all ages, and his sharīʿah (law) is valid in all ages until the Last Day, for he is the last Prophet. The sharīʿah (law) that re-arranged and modified the canonical details to suit the characteristics of all times, all places, and all nations, have filtered all times, all places, and all of the Books with the real (haqq) religion, and then submitted them to the witnessing and confirmation of Al-Quran Al-Karim and Prophet Muhammad. Thereafter, the things they do not confirm are invalid, and please pay attention to this word. We clearly see here that the past has been submitted to the witnessing and confirmation of Al-Quran Al-Karim and Prophet Muhammad. Janâb-i Haqq submitted them to the witnessing of Prophet Muhammad, therefore the things Quran and Muhammad do not confirm are not valid.

So, in order for something from the past to be valid, and in order to say something is in Bible, or to say this or that is in Torah, it must be confirmed by Al-Quran Al-Karim and Prophet Muhammad. So, in order to confirm the validity of something, it must be in accord with the verses of Al-Quran Al-Karim, and if there is nothing in it that is rejected by Quran, and if Prophet Muhammad and Quran confirms it, then it is valid. Otherwise, the things they do not confirm are not valid. The documents of criterion here is the muhkam (clear) verses of Al-Quran Al-Karim, and the authentic sunnah. These are the documents for validation. This is important. The document of proof is the muhkam (clear) verses of Quran and authentic sunnah. The confirmation of the two is requisite for validation.

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In order for something from the past to be valid, it must be validated by Quran and the sunnah of Prophet Muhammad. The sharīʿah (law) of the past is our sharīʿah (law) as well, this is a usūl al-fiqh principle. However, we must pay close attention to this! When is it our sharīʿah (law)? It is our sharīʿah (law) if it is confirmed and conveyed by Allah and the Rasul (Messenger). That said, if Allah Ta’ala said “this or that is from the past but it is valid,”; if Allah Ta’ala said that in Al-Quran Al-Karim, and if Prophet Muhammad conveyed it in his healthy times and his sunnah, in other words, if it is present in hadith-i sharifs and authentic sunnah, then surely the mujtahids have studied it.

The valid ones are valid provided that Allah and the Rasul (Messenger) confirmed it. It must be conveyed with confirmation of Allah and the Rasul (Messenger).

Let me explain. If Allah Ta’ala conveyed it to our Prophet, and then our Prophet conveyed it to his successors, saying ‘this is valid’ then it is valid. If he did not say that, but abrogated (naskh) it, and removed its decree (hukm) from the religion, then that thing is removed, and it was abrogated (naskh), and Allah placed new decrees (hukm) in its place.

Islam itself is a brand-new sharīʿah (law). Janâb-i Haqq has appointed the laws of Hasil-i Furqan (precise criterion). Now, what does Hasil-i Furqan or Furqan mean? It means that Al-Quran Al-Karim itself is the criterion between right and wrong, it is the real measure, and that the real confirmation was brought forth by Quran; and with that Allah placed the laws.

That said, there are those who stand against its will, and try to violate its izzat (glory) and boundary. Now, there are people who object to Al-Quran Al-Karim, they violate the izzat (glory) and they surpass the limit. So, who is it that violate the izzat (glory) of Janâb-i Haqq? Now, when you divinize someone other than Allah, then this is a violation and slander against Allah. What does Allah do with them? Allah tumbles them, and desolates them with disasters, for there is no amnesty for polytheism (shirk) and denial. They should immediately renounce their polytheism (shirk) and disbelief (kufr); they should declare faith (iman) and become Muslims. Those who object to Allah’s will, and violate Allah’s izzat (glory) and surpass the limits will be tumbled, and desolated by disasters. Those who disregard the laws of Allah will not be honoured with hikmat (wisdom), rather they will be sentenced to nikmat (wrath).

Intiqam (retribution), and nikmat (wrath). Pay close attention to these. Intiqam (retribution), and nikmat (wrath). The latter is antonym of nimet (blessing). What does Allah do with them? Allah takes intiqam (retribution) for the given nimet (blessing). “I created you, and after creating you I adorned you with My blessings, and after that you took shelter in My property, and in return you disbelieved (kufr) Me, and you betrayed Me,” says Janâb-i Haqq. “You did not accept Al-Quran Al-Karim. You did not accept the Prophethood of Muhammad (asw),” says Janâb-i Haqq. So, then what happened? “They will be sentenced to the wrath of Allah,” says Janâb-i Haqq. Intiqam (retribution) and nikmat (wrath) are antonyms of nimet (blessing). Retribution is antonym of amnesty. There is amnesty for some things but certainly not for polytheism (shirk) and disbelief (kufr). Then, as you know, there is no amnesty for haqq al-nas (rights of the people).


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Can you hold right (haqq) and wrong (batil) equal? Can right (haqq) and wrong (batil) the same? Can you consider good and evil equal? Can good and evil be the same? Is it right to spoil yourself each time you are forgiven? Allah forgives many of them, but the servants (qul) keeps spoiling themselves.

Allah gives blessings (nimet) to the servants (qul), and the servants (qul) think they are bestowed upon for their goodness and righteousness. No, Janâb-i Haqq gives blessings (nimet) to everyone in the world so as to test them.

One should know the following if he/she does not firmly believe and affirm Muhammad’s prophethood and Al-Quran Al-Karim; Allah’s retribution (intiqam) is harsh, Allah’s punishment is severe, and Allah’s wrath encompasses all directions.

So, what should you do about that? You should know that right (haqq) and wrong (batil) is not the same. Be on the side of the Real (al-Haqq), and do not confuse good with evil, and be on the side of pure goodness. You should declare faith (iman), and not get spoiled increasingly as you are forgiven.

So, what does Allah do with you? Allah does not give the sentence of your crime immediately, but tolerates you, and gives you respite so that you may come to iman (faith), and become a Muslim. One should not get spoiled increasingly each time he/she is forgiven, if he/she does then he/she will be fall outside the amnesty.

Janâb-i Haqq may forgive many times, but may strike the person and throw him/her into the Fire upon seeing that he/she is not coming to iman (faith), Islam, repentance, and asking for forgiveness. One should not fall into that situation. Christianity is filled to brim with contradictions, there is disbelief (kufr) and disrespect in its contents. What is this kufr and disrespect? They regard Isa as Allah. They call him „son of Allah“. They are disrespecting Allah. There is polytheism (shirk) and disbelief (kufr), and the punishment for these is Jahannam (Hell) for eternity. Whoever dies with disbelief (kufr) and polytheism (shirk) will abide in Jahannam (Hell), and these are the greatest disrespect against Almighty Allah; disbelief (kufr), polytheism (shirk), and nifaq are foremost. That said, the word ‘ab (اب)’ means ‘father’, and ‘walidun’ means ‘real father’. Beliefs such as the immortality of the Spirit, that Isa is a deity (a god), and that the Spirit had entered the body of Isa are completely wrong and batil.

So, what did they (Christians) do? They called Isa as “walid – real father”. They called Allah as “the father”. They called Isa “son of Allah,” and called Allah “real father”. They believed in the immortality of the Spirit. They called Isa a deity (a god). They said that Allah entered the body of Isa, and that they said they became united. They believed in ekanim-i selase (trinity) and teslis (father son and holy spirit).

Thus, a distorted Christianity emerged. They distorted Bible with translations. And what did they do by following the mutashabihat (equivocal) by means of the decisions they made in the Council of Nicaea is that they deviated from the way of Isa and Bible, and they did not become Muslims either. Now, they deviated from the way of Isa and Bible. They also deviated from the way of Musa and Torah, and on top of that they did not become Muslims, they did not believe in Quran and Muhammad. You see, Al-Quran Al-Karim had come as a saviour for those who deviated and who did not believe. Prophet Muhammad came for the salvation of the entire humanity, and Allah’s rahmat (mercy) is manifested to all the worlds with Islam. Al-Quran Al-Karim, Islam, and Prophet Muhammad are the greatest favours of Allah upon all the worlds, the unending rahmat (mercy) of Allah, and eternal salvation.


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However, if a person believes then he/she will attain the rewards, but it will be a pity if he/she refuses to believe. He/she shall die tomorrow, everyone will die. One person will die with iman (belief), and the other will die with kufr (disbelief), which will be a pity. “Khāliqun wa Mukawwinun”. They should have said, “The Creator, who brings into existence,”. Isa had said it in this sense. Allah Ta’ala is al-Khalq (Creator), al-Mukawwin (the One Who brings things into being). Isa had said, “the Creator, the One Who brings into existence.” However, they changed his words. What did they do? They divinized Isa. They regarded Isa as Allah, and by that they ruined themselves. Isa is son of Maryam, a servant (qul) of Allah, and a Prophet. Even though Isa had said it in this sense, they distorted the truths, and started following the mutashabihat (equivocal). They took Isa as god, they said that Allah entered the body of Isa. They said they became one. Ekanim-i selase (trinity), salisu selase (third of the trinity), they made Allah three.

Thus, a distorted and demolished Christianity emerged. They fell into a great wrong with their translations of the Bible, the decisions made in the Council of Nicaea, and by following the mutashabihat (equivocal). You see, they played such an evil role and deviated. The divine intiqam (retribution) of al-ʿAzīz (The Almighty), pay close attention to these words! The divine intiqam (retribution) of al-ʿAzīz (The Almighty), and al-Hakīm (the Wise). This is the intiqam (retribution) of the All-Powerful Will. This is a haqiqi intiqam (real retribution), which is filled with hikmat (wisdom). Allah shall take retribution for disbelief (kufr), and the owner of disbelief (kufr). Allah did this until now, and shall continue to do so.


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Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 63


Dearest friends!

We continue with our life-giving lectures. May Janâb-i Haqq make us among those who are blissful in both worlds, and among those whose inner worlds shine by the nūr (light) of Al-Quran Al-Karim, and among those servants (qul) who come to the presence of Almighty Allah with the nūr (light) of real iman (belief).

Our topic in the last lecture was divine revenge, and we will continue with that. The divine revenge of al-ʿAzīz and al-Hakīm. This is the revenge of the qudrah (power) and irada (will) that is divine. This is a revenge that is filled to brim with hikmat (hidden cause) and haqiqa (reality), and it is a complete justice. The ilm (knowledge) of the Divine is azali and abadi (without beginning or end).

As Al-Quran Al-Karim is the Book of Allah, and as the ilm (knowledge) of Almighty Allah is azali and abadi (without beginning or end), we should pay utmost attention to Al-Quran Al-Karim, and we should take the life-giving lessons from the eternally life-giving Book, and we should find the real life. The life-style Al-Quran Al-Karim brings forth is such a blissful one that it is indefinable.

You see, that is why we should endeavour to explore the ayah (verses) of Al-Quran Al-Karim, by which we shall endeavour to guide our souls and hearts to the right way.

Now, let us talk about the divine irada (intention), and meshiet (i.e. Allah’s freedom in actions). We are able to study the fine creation of Allah in laboratories via sciences such as chemistry. We can study flesh, bone, bone marrow, cartilage, vein, artery, venous blood vessels, capillary vessels, and all other blood vessels. We can also study muscle, nerve, limbs; the systems in human body, and their functions. We are able to see that Allah crates faultless human beings and prepares them for life in various hues. Allah creates them complete when Allah wills, and may create them with deficiencies if that is the what Allah wills, and creates them as males or females according to will of Allah, or creates some as hermaphrodites. The makings of al-Jāmi (The Unifier) concerns fields of science. The undiscovered ilmi ledun (unseen and secret knowledge mentioned in 18:65) is also a field of study. That which creates all that is Allamul Guyub. What does Allamul Guyub mean? It means that all unseen (ghaib) things are known by Allah. It means that the knowledge (ilm) and power (qudrah) of Allah is unlimited, and that none can stand against Allah’s will (irada). Qudrah-i Baliga means the perfected power, it means all-able and all-powerful over everything. That is, everything bended the knee before the One. Everything bowed down before the perfected power that is Qudrah-i Baliga.

As you know, Allah created the first matter, which is referred to as protoplasm, and extracted the first matter from it. We can observe the laws of the nature to see how Janâb-i Haqq created. The first matter is hadith (created later), it is not azali (without a beginning).

No one other than Allah has azal or abad (state of being without a beginning or an end). It is Allah who created all things out of the first matter of the universe. The first matter is hadith, or it was created later, and it has beginning.

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The entity who is azali and abadi (without beginning or end) is only Allah. Take a look at the laws of nature, and for example natural selection. The nature itself, the natural selection law, and the higher evolution in nature are all makings of the divine qudrah (power). Everything is a making of divine qudrah (power), including the heavens, the earth, the thing on the earth and under it, the things in the seas, or in the atmosphere, and the galaxies. There is nothing that does not owe its existence to the divine qudrah (power), for they were all created by the divine qudrah (power). The proof of the divine irada (will) is the wrong creations such as disabilities in the nature. Allah says that Allah is able to create the way Allah wants. For example, Allah can create something fully, or with imperfections. Allah says that Allah is All-Able over all types of creating. However, every action of Allah is filled to brim with hikmat (hidden causes). They are filled to brim with hikmat (hidden causes), and there are many lessons to learn in them. Allah is al-Khalq (Creator) and al-Bāri (the Evolver). Al-Khalq (Creator) is Allah Ta’ala. Al-Bāri (the Evolver) is Allah Ta’ala. Al-Khalq means the Creator, and al-Bāri is the Evolver. No malûl may surpass its illat.

Now, let us talk about the muhkam relation. It encompasses the following measures: mutlak (absolute), mukayyet (bind), umum (public), husus (subject), takrir (motion), tafsir (exegesis), istisna (exception), tahsis (allocation), and nesih (script). It also encompasses the following ranks/degrees: proportions, various ranks/degrees, zahir (literal), nass (canonical text), mufesser (explicated), and muhkam (clear).

When you explore and discover Al-Quran Al-Karim thoroughly, you are actually exploring and discovering the real life itself. Knowledge (ilm) is required for the discovery of Al-Quran Al-Karim. There may be cases where you encounter hafî (crypted), mucmel (succinct), mumtani (impossible) situations. These can be explained by means of muhkem (clear) verses. The concealed aspects of some verses can be explained by muhkam (clear) ones. The verses that are muhkam (clear) will explain the verses with concealed meanings. Hafî (cyrpted) is antonym of zahir (literal), mushkil (difficult) is antonym of nass (clear), and mucmel (succinct) is antonym of mufesser (explicated). Moreover, muhkam (clear) is antonym of mutashabih (ambiguous). That is why Al-Quran Al-Karim should be thoroughly discovered via Al-Quran Al-Karim itself, and one should also explore a verse by means of a verse.


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Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 64


I seek shelter in Allah from the rejected Satan. In the name of Allah, the most gracious, the most Merciful.


[11:1] “a-l-r (ʾalif lām rā) kitābun ʾuḥkimat ʾāyātuhū thumma fuṣṣilat min ladun ḥakīmin khabīr,”.

Let us hear what Janâb-i Haqq said in the 1st verse of Surah al-Hūd. “The signs (verses) of the Book have been explained in the best possible way,”. But who explained it? Janâb-i Haqq explained it to Prophet Muhammad.

Moreover, Janâb-i Haqq says, [39:23] “allāhu nazzala ʾaḥsana l-ḥadīth,”. “Allah has sent down the best of discourses,” here in this verse of Quran. Al-Quran Al-Karim is utterances (kalam) of Allah, and it was sent down as the best of discourses. The duty that falls on the humanity is to understand the utterances (kalam) of Allah, which is Quran, in the best possible manner. It is also necessary to have our hearts drink from the fountains of Quran, and attain its pleasure.

That said, [2:118] “qad bayyannā l-ʾāyāti li-qawmin yūqinūn,”. “We, certainly, have explained our signs (verses) for nations who believe for certain,”. “We have made our signs clear,” says Allah.

Now, when we look at it from this perspective, we see that Almighty Allah is the One who made the real exegesis and exploration of Al-Quran Al-Karim and sent it to Prophet Muhammad via Jibril (a.s.). Then, upon receiving this perfect exegesis of Quran, he himself taught it to his people (ashab), and then they protected it, and conveyed it to the Tābi’ūn correctly, and thus it came to this day, to us, unchanged.

You cannot make interpretation of Al-Quran Al-Karim randomly at your own sweet will, and this should not be done, because there may be certain indistinguishable things in it. So, when we look at it from this perspective, Al-Quran Al-Karim had been lived and explained by our Prophet entirely, and in the best possible manner. Prophet Muhammad brought forth the decrees (hukm) of Quran, and Allah settled the divine sovereignty and divine laws on earth by means of Quran and Muhammad. It is zahir (literal) when the meaning of the word can be determined according to the tense–modality–aspect, and it is also called muhkam (clear), and this is the weakest and lowest ranked among the varieties. It may be subject to tawil (interpretation), tahsis (allocation), and nesh. As long as there is no presumption, its zahir (literal) expresses certainty. If the meaning had become its own siyaq (context) in the kalam (word), and if it was uttered with that intention, then it becomes nass (canonical), and there will be no chance for tawil (allegorical interpretation). There may be a chance of tahsis (allocation) and naskh. If there is no chance of naskh, but there is teyit (validation), then it becomes muhkam (clear). All of these necessitate knowing, and abiding by it. If there is a conflict, then you shall use that which is stronger. The meaning of the word “hafî” is “cyripted”. As for mushkil, it means that the meaning is concealed, hidden, and necessitates deep contemplation. As for the meaning of bedii, it contains metaphor. It has various mucmel (succinct) meanings. Then again, it does not have presumptions. It is self-explanatory. It can be understood via tense–modality–aspect. As for mutashabih, if the hope for finding the meaning is gone, and there is no chance of discovering it, then it is mutashabih (unclear).


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We see here that the verses whose meanings are clear keep explaining the meanings of the unclear ones, and hadith-i sharifs may come into play, authentic hadiths, and the sciences (ilm) of the sharīʿah (law) may come into play, and then one may continue to understand and explore Al-Quran Al-Karim using the language and literature of its own. There are muhkam (clear) verses for the mutashabih (unclear) ones, and vice versa. Zımnî is folded turn of phrase. All exegesis’ are done according to the tawhid nizam, that is, from specific to general, which is a form of inductive reasoning because when you go from general to spesific, which is the contrary of deductive logic, you may miss many meanings and realities (haqiqa) that human languages cannot observe, and even if you incorporated the best features of all languages of the world, you will not be able to encompass all of the meanings in Al-Quran Al-Karim, because there are so many. This is the reason that we are protecting the original text of Al-Quran Al-Karim the way it came from Allah, and people will continue to understand and discover the meanings in Al-Quran Al-Karim as much as they can via scholarly methods.

Now, let us pay close attention now. There are many meanings and realities in Al-Quran Al-Karim that human languages have never seen the like of them. There are expressions in Quran that say things like, “there is much you do not know,” such as the discourses on the afterlife (aqhira). Al-Quran Al-Karim will explain you Janna (Paradise) firmly, it will tell you of the grave, and mizan (scale). It will not tell you in a muhkam (clear) or mutashabih (unclear) manner, it will tell you the complete reality. As for the mutashabih (unclear) verses, they will tell you the following in its own way: “There are many meanings that you are unable to understand,”. This is the meaning of the mutashabih (unclear) verses, and this is what the express. The hukm (decree) about the hafî (cyrpted) parts of the mutashabih (unclear) verses is that they should be studied. The hukm (decree) about the mushkil (difficult) ones is to contemplate on them, and the mucmel (succinct) verses can be explained by making their exegesis, and studying them. The hukm (decree) about the mutashabih (unclear) verses is to stop, submit them to Allah, and seek refuge with Allah, because Janâb-i Haqq says the following to the servant (qul) in the mutashabih (unclear) verses: “O, my servants (qul)! You should understand these muhkam (clear) verses, but you are incompetent for the mutashabih (unclear) ones, so submit to Me. Leave their meanings to Me,”.

Ilm-i usul (metodology) is essential for understanding the science of law.

There are words that are mutashabih (unclear) in terms of text, meaning, or both. Words like “yaṣifūn, ayn, abd, ayn, yad,” in regards to their oddity and common meanings for example.

Allah’s sifats (attributes), and the life in the afterlife (akhira) are unimaginable by our minds.

In regards to both, mutashabih (unclear), umum (public), husus (subject), nicelik (quantity), nitelik (quality), vücub (necessary), nedip, nasih (advice) and mensub (associated) etc. In terms of time and place, it presents you this endless and boundless meanings. When we look at the 189th verse of Surah al-Baqarah, we are able to see exalted and divine information, and meaning.

“The months are measures of time.”


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“Enter houses through their doors,” says Allah. Also, in terms of the conditions as regards to the soundness and unsoundness of the verb, walking in the way of ilm (knowledge) is the greatest ilm (knowledge), and the greatest m’arifat (action). We should walk in the way of ilm (knowledge), and fight ignorance. The greatest enemy of the humanity is ignorance. Al-Quran Al-Karim, the religion (din) of Islam, and Prophet Muhammad came to remove ignorance from the face of the earth. They came to establish the predominance of belief (iman), knowledge (ilm), wisdom (irfan), and right and reality (haqq and haqiqa), in the world.


The first word of the first revealed verse is “iqra – read”. Iqra, to convey the meaning of Quran to the nafs (self), and make your nafs (self) read it, and when the person himself/herself reads after making his/her nafs (self) read it, then the meaning will have reached his nafs (self). Thus, when he subjects his nafs (self) to the command of Allah, and the belief (iman), then he can make others read as well. Thereafter he reads, and makes other read as well. The first commandment is “read”. That is, read yourself, and be beneficial to the others, which is why the first commandment is “read”. But read what? For once, read the Book that introduces Allah. This Book is Allah’s own Book, and it is Al-Quran Al-Karim. Read the Book that teaches the laws of Allah. You see, these are the laws of Allah, these are the divine laws in the Book of Allah. The entirety of all commandments of Islam are the laws of Allah, and they are divine. It is Prophet Muhammad (a.s.) who implemented these laws in the best possible manner, and that is why the greatest favor that can be done for the humanity is to teach them beneficial knowledge and science (ilm), and remove ignorance from the face of the earth.


I would like to repeat the last section due to its importance. It is the utmost virtue (fazilat) to follow the way of knowledge (ilm). [2:216] “wa-llāhu yaʿlamu wa-ʾantum lā taʿlamūn,”. “Allah knows, and you do not know,”.


What did Allah do from the most exalted and lofty place so that you may know? Allah sent down the most exalted knowledge (ilm) to earth. Allah sent down the knowledge (ilm) of Quran, via wahy-i ilahi (divine revelation) to our Prophet’s, Muhammad’s, bosom. Allah rendered Muhammad’s bosom a sea of knowledge (ilm), and settled Al-Quran Al-Karim into his heart. The soul and the heart of Prophet Muhammad is with Quran and Islam. That heart and soul is universal, and they embrace the entire humanity. He is al-Insān al-Kāmil (the complete person), his heart is filled with mercy and love, and he embraces the entire humanity, and this is the manifestation of the rahmat (mercy) of Allah.


[21:107] “wa-mā ʾarsalnāka ʾillā raḥmatan li-l-ʿālamīn,”. Let us see what Janâb-i Haqq said to Prophet Muhammad in Al-Quran Al-Karim: “We only sent you as a rahmat (mercy) upon the worlds,”.


You see, Islam and Al-Quran Al-Karim shines through Prophet Muhammad’s heart. Prophet Muhammad’s heart and soul, with Quran and Islam, embraces the entire world, and all the worlds.

You see, it is a heart filled with mercy, filled with love and compassion. His heart and soul is like a sun that rises with Quran and Islam. They rise over the hearts and souls of all people. They enlighten the hearts. This is like planets taking their light from the Sun. Muhammad’s spreads this iman (belief) to his entourage, and those who take their share of Islam, knowledge (ilm), and wisdom (irfan) start to shine like stars.



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That is why the Ashab-i Gûzin, those who believed in Muhamad and became the first Muslims, and the Muslims of Mecca and Madinah started to shine like stars after studying in the school of Muhammad. Our Prophet says, “في السماء أَصْحَابِي كَالنُّجُومِ”. “My ashab (companions) are like stars in the sky,”.


Now, where did they obtain their light? They obtained their light from Quran, Islam, and Prophet Muhammad, and hen they all started to shine like stars. People in The Arabic Peninsula used to worship idols, and it was not that much different in the rest of the world either. The humanity would go at each other tooth and nail, but Islam brought forth an unprecedented civilisation, rights, and justice, and what did Islam do? Islam established on the hearts and the souls unattainable civilisations, and it all started in the hearts. Then, the hearts that are filled with love of Allah, and the souls that are filled with iman (belief) occurred. Thus, the hearts and souls that are filled to brim with knowledge (ilm) and wisdom (irfan) started seeing each other from a perspective of compassion, and this way the divine justice manifested itself on earth via this competent cadre.


Dearest friends!


You only know what Allah taught, and noone knows that which Allah has not taught. You see, Janâb-i Haqq wanted the servants (qul) to know. Allah created the humanity with an innate nature (fitrah) of Islam. Then, Allah enhanced that innate nature (fitrah) with Islam, and the knowledge (ilm) of Al-Quran Al-Karim, and Islamic sciences. Allah has been leading the humanity to perfection (kamal), so that they may attain perfection (kamal). You only know what Allah conveyed. In Al-Quran Al-Karim, the unclear (mutashabih) words of the past books are restored to clarity (muhkamât). Wandering about under foggy and misty air in dead ends is to run towards danger and darkness. Do not forget this. Wandering about under foggy and misty air in dead ends is to run towards danger and darkness. As for Quran, it is a complete enlightenment. A person enlightened with Quran walks the well-lit path. The hearts become enlightened, lettered, and intellectual via the divine nūr (light). That is why we need to save ourselves from the tyranny of lords and masters, and enter come to the eye-opening knowledge (ilm) of Quran, and be enlightened with it.


[3:7] They are those with crocked, deviated, and slippery hearts. Now, who are they? Who are those with crocked, deviated, and slippery hearts? Do you remember those who wish to wonder about under foggy and misty air in dead ends towards danger and darkness? They are those who abandon Quran. They are those who abandon Allah. Well, at least they think they do. They are those who bring themselves misery. They are these people. You, me, and all people were created by Allah, but what does the mindset that abandon Allah do? What do those who completely disregard Allah do? What do the mindset that brings misery unto themselves do? They run towards darkness. They are in the dark, they cannot see, and they run in the dark, only to find themselves upside-down in deep pits, and they are leading other people with them too. They are throwing themselves into the pits of fire along with the blind people who follow them. This metaphor explains their situation. On the other hand, you may go to Allah with the knowledge (ilm) and wisdom (irfan) that you were given by Allah Ta’ala. Do you know he who knows the way that comes from Allah and leads to Allah? Who is he?



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Prophet Muhammad would roam about in Janna (Paradise). He had visited in Jahannam (Hell). He ascended to the seven layers of heaven, to miʿraj (the night journey), and he saw the seven layer of heaven and beyond. He had visited qāba qawsayn. Muhammad would see the Janna (Paradise) while narrating Al-Quran Al-Karim, he knew. He would talk about Jahannam (Hell) by seeing and knowing it. That is why Janâb-i Haqq tells us to to follow Muhammad. Allah says that to the entire humanity. [3:31] “Those who claim they love Allah should follow my beloved, Muhammad,” says Allah so that Allah’s words may be understood correctly.

[3:31] “qul ʾin kuntum tuḥibbūna llāha fa-ttabiʿūnī yuḥbibkumu llāhu wa-yaghfir lakum dhunūbakum wa-llāhu ghafūrun raḥīm,”.

Allah says, “O! Glorious and honorable Muhammad (asw)! If there are those who say they love Allah, say, ‘Then follow me, and Allah will love you, and forgive you your sins.’,”.

That is why one may go to Allah by being subject to Prophet Muhammad, Al-Quran Al-Karim, and all commandments of Islam, for Janâb-i Haqq has shown the way that came from Allah and leads to Allah to the humanity in this way. The leader of this way is Prophet Muhammad, and its guide is Al-Quran Al-Karim, and the road itself and all other details are Islam and sirat al-mustaqim (the straight path).

They were obsessed with Huruf al-Muqatta’ah (mysterious disjoined letters) such as [3:1] “a-l-m (ʾalif lām mīm),”. That is, the Jews. They had left the muhkam (clear) verses, and got obsessed with the mutashabih (unclear) ones. They had interpreted them wrong. As for the Christians, they were obsessed with words like eb and patr – father, and this lead them to ifrat (exaggeration). The 171st verse of Surah al-Nisa says, “wa-kalimatuhū ʾalqāhā ʾilā maryama wa-rūḥun minhu,”. This is a mutashabih (unclear) verse, and they interpreted it as, “Isa is a soul born from Allah,”. As you see, they did interpret it wrong. They did the same to Bible and Torah, and if they could, they would have given false meanings to Quran with pleasure, but Al-Quran Al-Karim does not give them a chance. Al-Quran Al-Karim does not let any wrong a chance, for Al-Quran Al-Karim discloses a closed verse in it via another clear verse, and only the rasih ulama (competent âlims) have a say in this.

It is said that they disregarded the muhkam verses. So, what was the meaning of muhkam? A muhkam verse is a verse that has a clear meaning, and they disregarded those verses, and they went after that which they will never understand, they went after the mutashabih (unclear) verses whose meanings are known none other than Allah. Allah left their meanings to Allah, and told people to submit to Allah. Allah told people to believe as a whole but act with the verses whose meanings are clear. Even though Janâb-i Haqq said that they still went after wrong paths. What a pity! Such a pity for them and the people who were deceived by them, who are a lot in numbers. This is such a pity for all of them. There is still an opportuniy though. The entire humanity should know that Al-Quran Al-Karim explains the Bible and the Torah in a straightforward manner, and Quran explains itself clear as day. Quran explains itself straightforwardly in a clear manner. This truth should be believed wholeheartedly by the entire humanity. Religion (din) is a complete abidance to the Real (al-Haqq).


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The religion (din) is Islam, and that is complete abidance to the Real (al-Haqq). Islam means to fall under the command of the Real (al-Haqq), and be subject to the laws of the Real (al-Haqq). As the religion (din) is complete abidance to the Real (alHaqq), everyone should look for ways to obey Allah, for a life by rebelling against Allah is no good. The religion cannot be attained by doubt, misgiving, illusion, symbols, muamma (mystery), mutashabih (unclear), and certainly not by endeavoring for null and void things. The religion (din) is Islam, which is complete abidence to the Real (al-Haqq). I shall repeat. The religion (din) is to abide by the Real (al-Haqq), and it is inattainable by doubt, misgiving, illusion, symbols, muamma (mystery), mutashabih (unclear), and certainly not by endeavoring for null and void things.


The mulhits (atheists) refute the muhkamat (clarity) via mutashabihat (unclarity). They call the reality (haqiqa) superstition, legend, myth, etc. and then they completely disregard it. These are the ones with crocked hearts, and they are mulhits (atheists). The mulhits are those who do not abide by the Real (al-Haqq), rather they follow deviancy, and they abandon the truth to seek what is wrong. That is why they abandon the laws of Allah Ta’ala and go after the system of the Iblis (Devil). They adopt taghuti (idolatric) views; they are deceived people who are at a loss.


Now, let’s talk about the rasih ulama (competent âlims). Their belief (iman) is perfect, and their knowledge (ilm) is strong. They are pure and fine-minded âlims (Islamic scholars) who have attained hikmat (wisdom). You see, our history is fileld to brim with such âlims, for example all mujtahids in the ecole (school) of the Four Madhabs are excellent. We have others âlims who are close to their degree elsewhere too, but those who do not suit ahlus-sunnah (people of sunnah) are excluded. The âlims who suit ahlus-sunnah (people of sunnah) are all excellent âlims. That is why the rasih ulama (competent âlims) have a say in the field of understanding and explaining Al-Quran Al-Karim. You should not forget what rasih ulama (competent âlims) mean, so let me go over it again. They are pure and fine-minded âlims (Islamic scholars) who have attained hikmat (wisdom). The sahâbe-i gûzin consists of them, this goes for the âlims of Tābi’ūn. There is Al-Imam Al-Azam, Imam al-Malik, Imam-al Shafi’i, Imam al-Hanbali, and the other mujtahids who had studied in their ecoles (schools), and all of our mujtahids are excellent âlims.


That is why Janâb-i Haqq said “wa-r-rāsikhūna fī l-ʿilmi,” in the 7th verse of Surah Ali ‘Imran. This is how Janâb-i Haqq explains the rasih ulama (competent âlims) to us. The “wa-r” here has to links, one is appeal and the other is referral. The former is favored by Ahmad ibn Abdullah ibn Abbas (r.a.) and the salaf (predecessors). As for the latter, it is also favored by Abdullah ibn Abbas and the salaf kalamists, and the mutaahhirin ulama.


The lexical meaning of taʾwīl is to bring something to its original state or beginning.. The lexical meaning of taʾwīl is to bring something to its original state or beginning.


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Everything in Al-Quran Al-Karim is meaningful, nothing in it is void but its expert knows it. Embrace muhkamat (univocal) well.


Now, those who wish to understand Al-Quran Al-Karim should stick to the muhkam (clear) verses, and they will believe in the mutashabih (unclear) verses, but they should act with the muhkam (clear) verses and believe in them as well.


Now, let us talk about the Bishop of Najran, and the fortunes given to him by the Rûm kings. He could not become a Muslim for fear of losing his wealth. What are the Islamic ulama doing? Now, please pay utmost attention. What is it that Islamic ulama do? Whose command are they in, and by whom are they fed? Do the the Islamic âlims serve to the people who feed them? Have a look at the time we live in, are they forthrightly serving the Islamic studies, and the riza (approval) of Allah? What if they are flattering and serving the system by which they are fed? What if they are trying to win favors through flattery? If that is the case then o woe to them! O woe to all of them!


Alif, Lām, Mīm. The Jews had tried to do taʾwīl (interpretation) of these letters via abjad calculation to calculate the remaining time of the ummah (nation), and the time of the Qiyamah, by doing that they were deceived by their desires, and that is what happened. One should not go after his/her desiers using abjad calculation while there are explicit and clear values brought forth by Al-Quran Al-Karim. Mutashabihat (equivocal), from the point of taʾwīl (interpretation) is a thing that a servant (qul) cannot know, an example would be the hour of Qiyamah.


That said, Prophet Muhammad listed the signs of Qiyamah. There are kubra signs and there are sûra sings. For example, ‘Dâbbe’ and its time are among the mutashabihat (equivocal). Their exact hour is known by Janâb-i Haqq, but Allah did not convey that knowledge to anyone else, even Prophet Muhammad could not take the ruhsat (permit) to announce it to the public. Therefore, this and similar things remain as secrets, and the are present in the knowledge (ilm) of Allah. There are certain things such as bizarre wording and absolute decrees (hukm) that can be known by the rasih ulama (competent âlims). “Ma arafnake haqqa marifetike,” – “We could not know you throughly,”. Do not forget about the situatios where you should say this. As human beings we are trying to comprehend the almighty names and almighty sifats (attributes) of Janâb-i Haqq via our own means. The essence and complete nature of Allah is known only by Allah. Human intelligence is not sufficient for encompassing all of Allah, do not forget this. That is why you should remember to say, “We should not remember you enough,” when it is necessary!


The Jews of Madinah, in the Victory of Badr, said “The ummi nabi who is narrated in Torah, whom is heralded by Musa is this Muhammad,”.



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They disclosed their desire for iman (belief), but some of them suggested they should not make haste, and they started having second thoughts after Battle of Uhud. They had broken the covenant as well, for they are not even believing in their own Book. Had they believed in their own Book, they would have become Muslims, but they did not. There were good âlims who became Muslims here and there but they were scarce in numbers, but they became Muslims. For example, Abdullah bin Selâm is a high Jewish âlim who became Muslim, and he became a very good Muslim too.


That said, in the 249th verse of Surah al-Baqarah, Talut (Saul)’s army was tested with a stream, and a small group prevailed against a large group. Their prayers (dua) brought aid and victory. The sincere people who abide by the decrees (hukm) of Al-Quran Al-Karim, who follow the way of Allah Ta’ala (c.c.) have always been promised such aids. If you follow the way of Allah, then surely Allah’s help is with you, but you need to have a perfect belief (iman), and good deeds. Then, you should proceed on the right way as a pious (al-muttaqi) Muslim.


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–          The End        –

Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 65


I seek shelter in Allah from the rejected Satan. In the name of Allah, the most gracious, the most Merciful.

Lust is the intense desire of nafs (self). As you know, lust is the nafs’ attempt at its own intense desires. Lust is the nafs’ attempt at obtaining that which is desired by it. You see, the humanity has to overcome it to pass the test. People have to educate (tarbiya) their nafs. People need to overcome their lust, for this is one of the preconditions for earning the jihad. The nafs must be educated (tarbiya) in a halal (lawful) manner, without straying from the measures of sharīʿah (law). Lust is the nafs’ attempt at what it desires intensely. Its ifrat (exaggeration) is greed. That is, the exorbitance of the nafs (self) is greed. The intense desires of the nafs should be blocked, such as gluttony. One may overcome over-consumption of food by eating halal things, and abiding by the measures of sharīʿah. There is no such thing for nafs (self) to attain what it lusted for via haram. Haram will destroy a person, but a nafs fed with halals will be happy.

We see that women are shown in a place of receiving love. A hadith in Sahih-i Bukhari goes, “I have not left a trial after me more harmful to men than women.” So, it means that Muslims should never exploit women, and they should protect women who are honourable beings. Protecting their iffat (chastity), and namus (virtue), and their rights and freedoms in accord with their existential purpose means establishing the balances in a halal manner.


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–          The End        –

Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 66


I seek shelter in Allah from the rejected Satan. In the name of Allah, the most gracious, the most Merciful.


[3:12] “qul li-lladhīna kafarū sa-tughlabūna wa-tuḥsharūna ʾilā jahannama wa-biʾsa l-mihād.” [3:13] “qad kāna lakum ʾāyatun fī fiʾatayni ltaqatā fiʾatun tuqātilu fī sabīli llāhi wa-ʾukhrā kāfiratun yarawnahum mithlayhim raʾya l-ʿayni wa-llāhu yuʾayyidu bi-naṣrihī man yashāʾu ʾinna fī dhālika la-ʿibratan li-ʾulī l-ʾabṣār.”

[3:12] “Say to the kāfirs, ‘You shall surely be overcome and shall be gathered into Jahannam.’.” Now, who is a kāfir? A kāfir is he/she who denies Allah, the Book, the Prophet, and the order and law of Allah. Almighty Allah clearly states in this verse of Quran that they shall be gathered, mustered, and be filled into Jahannam.

[3:13] “There is surely a sign, a hint, and a lesson in two communities who confront each other. One of them was fighting in the way of Allah, and the other was kāfir, and they saw them visibly twice as many. And Allah was supporting with help whomever Allah wishes. Surely, there is a clear lesson for those who have seeing eyes,”.

Miracles after miracles had occurred throughout the Battle of Badr. Those who serve their nafs (self), those who serve idols, those who worship their lusts were standing against Allah altogether. They were confronting the Prophet. They were aiming at complete annihilation of the army of the people of belief (iman). And Allah gave the much-needed aid to the believers, and showed many miracles. Allah shall continue to support and be of aid to the servants (qul) who have believed, forever and ever. Allah has promised bestowment of endless and boundless favor and generosity upon the believers. The blessing of Allah does not deplete, ever. The endless nimet of Allah, and comfort to eyes are for the believers (mu’minun) who have iman. The blissful life lies therein. As for the life-giving values, they are the Islamic values brought forth by Allah.

Now, let’s see dangerous situations that attract people, and deceive them.

Astaizu billah: [3:14] “zuyyina li-n-nāsi ḥubbu sh-shahawāti mina n-nisāʾi wa-l-banīna wa-l-qanāṭīri l-muqanṭarati mina dh-dhahabi wa-l-fiḍḍati wa-l-khayli l-musawwamati wa-l-ʾanʿāmi wa-l-ḥarthi dhālika matāʿu l-ḥayāti d-dunyā wa-llāhu ʿindahū ḥusnu l-maʾāb.”

[3:14] “For people, women, children, piles of gold and silver, branded horses, vehicles [of the age], wealth, cattle, tillage, and many similar things to which people are attached with intense desire were shown as much adorned things,” this is important! You should beware of these adorned and garnished things, for these are temporary things that ensure a living in the world. Whereas all beauties of the destination, which is the eternal life, are in the presence of Allah, and they were prepared for the afterlife. This world is sowing, and in the other world we shall reap what we sown. You should sow in the world plentifully by doing many good deeds and charity, and you should work for this more than everyone else.


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What is counted in the verse will benefit you in the world as long as you abide by the divine measures and do not stray from the way of Allah. These should be observed in the way of Allah. If you get deceived by their allure, and do not abide by the divine laws and measures of Allah, you will become obssessed with these, and you would not be doing a favor to them either. Women are perfect, and it is important to protect them by observing the divine measures, and give them their rights, and preserve their status. What does Allah say? Allah says that these are good if used in the way of Allah. Having good children in the way of Allah is a beautiful thing. However, if a person is not is in the way of Allah, and he/she is conceited by these things, then it does not matter that you have the most affulent wealth, gold, or other treasures, other goods or property; if they are not in the way of Allah, and if you are enslaved by these worldly things, then o woe to you.

You are not working for the eternal life, rather you are stuck in the world. You cannot sacrifice the world for the afterlife (akhira), rather you are sacrificing yourself for the world. The world is consuming you, not the other way around. The world was given to you so that you may use it in the way of Allah, but the world is using you instead. You should not be owned by your money, rather you should use it in the way of Allah. The world should not enter your heart, or become a burden on your back. You should not let the world enter your heart, rather you should get up on the back of the world and use the world in the way of Allah, and for the benefit of the entire humanity, not for your own ego, or lust. If you do what our lust dictates you, then you will become its servant, and you will become a servant of the world as well, which will ruin you. So, beware of these things.

Astaizu Billah:

[3:15] “qul ʾa-ʾunabbiʾukum bi-khayrin min dhālikum li-lladhīna ttaqaw ʿinda rabbihim jannātun tajrī min taḥtihā l-ʾanhāru khālidīna fīhā wa-ʾazwājun muṭahharatun wa-riḍwānun mina llāhi wa-llāhu baṣīrun bi-l-ʿibād.”

[3:16] “alladhīna yaqūlūna rabbanā ʾinnanā ʾāmannā fa-ghfir lanā dhunūbanā wa-qinā ʿadhāba n-nār.”

[3:17] “aṣ-ṣābirīna wa-ṣ-ṣādiqīna wa-l-qānitīna wa-l-munfiqīna wa-l-mustaghfirīna bi-l-ʾasḥār.”

[3:15] “Say, ‘Should I inform you of something better than your desires? For pious (muttaqi) servants (qul), with their Rabb (Lord) there are gardens (Janna) under which rivers flow; they shall abide therein forever, and there are purified spouses, and a riza (approval) from Allah,’ Allah sees the servants (qul).”

“The muttaqi qul (pious servants).” Now, who are these pious servants? They are al-muttaqun, those who obey Allah, and do not rebel.

[3:16] “They say, ‘O, our Rabb (Lord)! We have believed, and adoped iman (faith), so forgive our sins now, and protect us from the punishment of the Fire.”

[3:17] “Allah sees those who show perseverance (sabr), and those who do not stray from truth, the steadfast.” This is a definition of a real Muslim. “Those who do not stray from truth, and those who are obedient with sincere devotion,” who are they? These are the people who stand in an obedient manner with sincere devotion, but for whom? They are obedient with a sincere devotion to Allah. They stand at the ready, with a sincere devotion to Allah.


Time Stamp: 10:01


People stand with the congregation (jama’ah) in the five times of namāz everyday. They say, “O, our Allah! We are standing at your command altogether,” which turns eshedu to neshedu, or rather it turns “me” to “we”. People stand altogether, and a united submission to Allah occurs. So, what do they do as they say, “forgive our sins and protect us from the torment of the Fire,”? They are standing in the way of Allah with perseverance (sabr), and they do not stray from the truth. They stand in an obedient manner with sincere devotion to Allah Ta’ala.

“Those who give to charity, and those who ask for forgiveness and beg before seher,” says Janâb-i Haqq. In this verse, there are people who are praised. They are the servants (qul) whom Janâb-i Haqq praised. O, Muslims! You ought to have  perseverance (sabr). You should be truthful. You should stand before Allah with obedience and sincere devoition. Know that Allah is closer to you than yourself, and certainly knows you better. It is Allah who sustains you, and sees you all the time, hearing and seeing the depts of your heart. Allah is closer to you than you yourself. Do not ever forget that your Almighty Rabb (Lord) is observing you at all times, for it is Allah who sustains your being. You shall stand before your Rabb (Lord) with sincere devoition and obedience. The verse says, “those who are obedient with sincere devotion, and those who give to charity (nafaqah).” So, who gives to charity? They say, “Allah gave me all these bounties, and I should give them to those who are in need,”. People who have this mindset do this with pleasure and love, only to attain the riza (approval) of Allah. They spend the bounties that Allah gave them in the way of Allah. Then, what do they do before seher? They ask for forgiveness. So, what is seher? That is sometime after mid-night, or the time amid that and daybreak. They ask for forgiveness in those times. They stand before Janâb-i Haqq in those forsaken hours while the world is either in sleep or negligence, they stand before Allah with obedience. You are asking for forgiveness while in sajdah (prostration). You are saying, “astaġfiru -llāha”. You are begging by saying, “I seek forgiveness, forgive me!”. You see, Allah praises these servants (qul). Now, in the next verse there is a grand witnessing. The next verse is about grand witnessing of Allah.

Allah says, [3:18] “shahida llāhu ʾannahū lā ʾilāha ʾillā huwa wa-l-malāʾikatu wa-ʾulū l-ʿilmi qāʾiman bi-l-qisṭi lā ʾilāha ʾillā huwa l-ʿazīzu l-ḥakīm.”

[3:19] “ʾinna d-dīna ʿinda llāhi l-ʾislāmu wa-mā khtalafa lladhīna ʾūtū l-kitāba ʾillā min baʿdi mā jāʾahumu l-ʿilmu baghyan baynahum wa-man yakfur bi-ʾāyāti llāhi fa-ʾinna llāha sarīʿu l-ḥisāb.”

Allah (c.c.) has witnessed to this truth, which is, ‘la ilahe illa hu’ – There is no deity other than Allah, there is only Allah. Allah bears witness to this in Person. Look, let us see what Allah said, “Allah bears witness that there is no god except Allah.” Are there other witnesses? The angels bear witness that there is no deity other than Allah. The entirety of all angels bear witness to Allah’s Oneness. That said, the masters of ilm (knowledge), and all of the grand âlims bear witness as well, and they are forthrightly witnessing that there is no other deity, and there is only Allah, al-ʿAzīz, al-Ḥakīm.


Time Stamp: 15:15


Get your head together my dear friends! The trutth is, “the only religion with Allah is Islam,”.  Those who know know, and the others should learn. [3:19] “ʾinna d-dīna ʿinda llāhi l-ʾislām,” do not forget this! That said, what does Allah say in Surah al-Maidah and Surah Ali ‘Imran? Allah says, “I have choosen Islam as religion (din), and I am pleased with Islam as religion (din).” In another verse, Allah says, “Should anyone follow a religion (din) other than Islam, it shall never be accepted from him.”. The word “shall” here indicates future tense, therefore Allah says “I have not accepted, and I will not accept,” for there is no religion (din) other than Islam. The entirety of all prophets were appointed in the religion (din) of Islam, they were rasul (messengers) and nabi (prophets). The rasuls (messengers) came to renew the laws (sharīʿah) of Islam, and the nabis (prophets) came to support them.

Editor’s note: The following section is about the 19th verse of Surah Ali ‘Imran.

The disputes among those to whom Book is given, occurred after they received the knowledge (ilm), and it was only due to their intemperance and lust. Whoever denies the signs of Allah [should know without a doubt that], Allah is swift at reckoning.

You see, the people of the book mentioned here are the Christians and the Jews. What did Allah say here? “Those to whom the Book was given did not differ before the knowledge (ilm) came to them,” so Quran came, and Islam settled, and the reality (haqiqa) manifested itself. Nevertheless, what did they do due to their intemperance and lust? They could not accept the reality (haqiqa) by no means. Their lust and intemperance hindered them. Whoever denies the signs of Allah, Al-Quran Al-Karim and its verses, should know without a doubt that Allah is swift at reckoning. They shall receive the severe punishment and reckoning of Allah, there is no doubt about that, and they should never forget about this.

Now, let us make some discoveries from these verses. May Janâb-i Haqq make us among the those who understand Al-Quran Al-Karim properly, and those have believed properly, and those who do good deeds, and those who attain a blissful life, and the servants (qul) who shall be happy forever; and never make us devoid of understanding the realities in Allah’s way not even for a single second.

Now, in the 14th verse that we have recited before, Janâb-i Haqq mentiond women. Women are precious beings, so o woe to those who exploit them and do not protect their iffat (chastity), and those who follow their lust. We see that women are shown in a place of receiving love, because for men they are one of the greatest and foremost blessings (nimet) of the world. In fact, they are the utmost of the blessings (nimet) in this world, and they are worthy of being loved. That is, by adhering to the divine rules, and not approaching wrong ways, and by knowing your bounds in the divine measures. Love of Allah is for Allah. The makhluqat (creatures) is loved for Allah too, so love your woman. That is why, in this verse of Quran, women are shown in a place of receiving love. That is, by Janâb-i Haqq. Allah says, “Love your wives,” to men. Love them for Allah, with a rooted love. You see, just like our Prophet signified, when men enter the house, they should look at their wives with compassion and love, and the wife shall reply him with a complete affection and love. Then you will see an unseen bliss and sweetness in that house, and then this love shall reflect to the children and the household. Constant arguments and battle of words do not suit Muslim families. The mark of a Muslim is knowledge (ilm), intellect (aql), love, respect, and mercy. There are no quarters for evil in a Muslim. That said, if the Muslims understand Al-Quran Al-Karim well, then they shall have a good family, one in which they know each other’s value. A good man is the best possible blessing (nimet) in the world for a woman. This is the foremost of the blessings of the world. In fact, that man is the head of the state in a sense, considering a family is a state. You see, a wife with a happy man, and a man with a happy wife is a blissful family, and Islam commands that.


Time Stamp: 22:12


You will be deceived if your only criteria in marriage is physique, money, or being well-dressed. You will be deceived also if your only criteria is hair/beard, or style. You should look whether his/her inner world is adorned with Islam. You should look wheter Islam and Quran settled into his/her heart with their meanings, or whether he/she has an affort for settling them into his/her heart. You should also look whether he/she has turned his/her back on Quran, and whether he/she is according to his/her own sweet will. You should pay attention to these! If your only criteria is beauty, then your marriage will lose its charm after a few months, for physical beauty or money are temporal things. The bitters become sweets when hearts love each other. A barn will look better than a palace for lovers. That is for lovers though, because if two people do not share love, it does not mater if you give them a palace, give them enough money and everything they need. It will not matter if they do not love each other, or if there is no belief (iman), no mercy, and no sign of holy and exalted values. And if there is denial on top of that, then what do you think will happen in that palace? You will see people at each other’s throats, battling with words, arguing none-stop. You will see people commit suicide due to spiritual depression. Their lives will be ruined with hurly-burly.

Their time in the grave, and the great gathering (mahshar) will be ruined as well. O, friends! Let us live with belief (iman)! Let us live by Al-Quran Al-Karim, and engrave the life-giving values to our heart. You see, this is where Şâh-ı Naḳşibend took his name. He took his name from Al-Quran Al-Karim, and he had engraved Islam and Quran onto his heart, soul, body, and secrets. He had learnt a deep respect towards Allah. Al-Imam Al-Azam engraved knowledge (ilm) into his heart. So, where did these people get their wisdom (irfan) from? You see, they obtained it from the Holy Islam that Prophet Muhammad introduced.


Time Stamp: 25:06


The Umar’s epithet became Faruq (who tells right from wrong). Abu Bakr’s epithet became Siddiq (trustworthy). Uthman’s epithet beacme Zinnurayn (bearer of two blessed lights). Ali’s epithet became Murtaza (the chosen one). Redeyallahu anhum wa ardahum ajmain. That is why our Prophet said, “I have not left a trial after me more harmful to men than women,” in Bukhari Sharif. Now, what kind of trial with women is mentioned here?

The trial is not to exploit women, or drive them from their invaluable status’ and force them and use them in positions they do not deserve; and if you make women lose their femininity, then beware of this sign of our Prophet.

He had said, “I have not left a trial after me more harmful to men than women.”

If you talk about rights of women and then take their rights away from them, and take their iffat (chastity) and namus (virtue), and if you make women devoid of their femininity and transform into something else; then your mindset has done the greatest evil against women. The women who have been robbed of their religion (din), belief (iman), spiritual and physical dignity, honor, iffat (chastity), and namus (virtue), and the women whose religion and belief have been taken, got betrayed by the people who go after their lust, who live off the backs of women. These people are like vampires, and they betrayed women.

The rights of women, their inner and outer iffat (chastity), namus (virtue), religion (din), belief (iman), and the innate nature (fitrah) that Almighty Allah Ta’ala created for them must be given. So, the rights of women must be given to them. Their innate and existential rights must be given to them. Allah created women as women, therefore Almighty Allah knows women better than you, or anyone. Allah knows what to do. Holy Islam has shown the duties of women and their position. Women are the mothers of the humankind, and they are certainly philosophers in the eyes of their children. The women should be the philosophers of their children, and they shall manage the world, and the rulers shall be risen by mothers. Women will raise the rulers. Then again, the first school for a child is his/her mother’s school. That said, children cannot learn from anyone but their mother. You shall have your children study in all schools of the world, but at first you need to give him/her a good mother. The mother should be educated so that they are able to rise good children who will one day grow up and manage the world. So, who will raise these children if you ruin women?

That is why this verse of Quran makes mention of kantar which is a measurement unit. It is a heavy weight unit. There are three narrations about what it equals to, one says 1200 ukiyye, another says, 1200 okka, the other says 1200 dinar. According to our Prophet (asw) it means the assets between the heaven and earth. The humanity should pay close attention to this. Wealth should be acquired, and may the humanity be rich as long as there is justice and a just division, but wealth should no enter the heart. The world should not enter the heart. The duty of the heart is to have belief (iman) in Allah, and devotion to Allah. Your heart should not be filled with wealth and the world but belief (iman) and devotion to Allah. It shall be at the command of Allah, and it shall be filled to brim with love of Allah. Wealth, property, or nothing worldly should enter the heart. If they did, it means that your ship is in a heavy sea, and it will sink, or it is sunk already. Do not sink your ship, so beware of these.


Time Stamp: 30:17


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