Turkish English Tafsir Lesson 72-78
Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 72
I seek shelter in Allah from the rejected Satan. In the name of Allah, the most gracious, the most Merciful.
Our current lecture is about the discovery of the 33rd and 34th verses. After giving the brief meanings and essence of these verses, we continue with their exegesis (tafsir) and taʾwīl (interpretation).
We shall elaborate on the concept of istıfâ, which means selection.
Istıfâ (selection) means selecting and getting very essence and the most refined and pure of something. This is what we call the law of istıfâ, or selection. Istıfâ (selection) means selecting and getting very essence and the most refined and pure of something. The following is present in the tafsirs (exegesis’): “Ey cealehum saffete halkıhi,” “Allah made them the very essence of the creatures, and refined them, combed out, and adorned them with good traits.”.
Divine istıfâ (selection) is a law of the Rabb (Lord). By the action and effect of this law, advancement and development is ensured. Actually, all the change and developments in the universe at the moment is about the law of istıfâ or selection. This is a prequisite of tekamul (perfection). Tekamul, or perfection, is improvement of something to its utmost, and its advancement towards maturity and perfection. You can see manifestation of it in science and technology.
Think of the worlds and events like a ball of yarn. A ball of yarn made of worlds and events. For example, the things in the space all have different characteristics, the minerals, elements, the soil, the plants, and animal are all different. We can see brand-new jawhars, growth, advancement, reproduction, and new creatures that emerge from the soil, and regenerations. The results begin to chance as the causes change. This determinant power is Allah Ta’ala. This law is a law of Allah. It is the law of istıfâ, development, and change. Janâb-i Haqq keeps renewing life, and drives it to tekamul (perfection), thus the istıfâ (selection) continues.
The humanity, or rather the naturist scientists are insisting on two theories that have contradictions. The first theory suggests that creatures were born from a single root, and then they reproduced. The second theory which is similar to that of the Pastor, say that each creature reproduced from its own seed. Whereas istıfâ (selection) is not due to nature, this absolute power is of the Almighty Creator, and it came from the divine will of Allah. Allah’s qudrah (power) was present before there were no seed. Allah’s qudrah (power) was present before Adam and Hawwa were not present. Allah’s power of creation has always existed. Everything was created out of nothing, that is why we can observe until we reach the seed, or rather the very first matter, but we cannot go observe what is beyond.
Time Stamp: 5:24
– The End –
Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 73
I seek shelter in Allah from the rejected Satan. In the name of Allah, the most gracious, the most Merciful.
Istıfâ (selection) is something supernatural, more like an innate nature (fitrah), or a divine action. It encompasses development, change, and advancement. That is, it is of a supernatural qudrah (power) which is completely from Janâb-i Haqq, for those who say the creatures reproduced from a single source should know that Allah created all things out of nothing. Now, as for those who say some of the creatures reproduced from its own seed, they should know that every seed was created by Allah. Thus, all creatures are subject to a law of istıfâ (selection), and the very occurrence of this is a divine qudrah (power), and this is beyond nature.
Time Stamp: 1:10
– The End –
Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 74
I seek shelter in Allah from the rejected Satan. In the name of Allah, the most gracious, the most Merciful.
Adam and Hawwa are not of seed. Adam is our father, and Hawwa is our mother, they were created out of nothing. It is Almighty Allah who created them out of nothing; it is the Almighty Creator. The prophets are exceptional, and they were created by divine istıfâ (selection), bear this in mind. The prophets are special and chosen, they were created by divine istıfâ (selection). The path of the progeny of Adam (a.s.), Nūh (a.s.), Ibrahim (a.s.), and the progeny of Imran had been observed. Isa (a.s.) is from the progeny of Imran, and Muhammad (a.s.) was from the progeny of Ibrahim (a.s.). Please, contemplate on the esoteric of tekamul (maturation) and tarbiya (education). Think that every law is started its existence with a creation that is above all laws. Every law is started its existence with a creation that is above all laws, and the sovereign owner of this creation is the Almighty Creator, Allah Ta’ala. The quintessence of istıfâ (selection) is prophethood, bear this in mind.
Now, among the individuals of the creatures, there are certain characters that symbolize certain animals, shaitans, jinn, or angel, and there are many things that we do not know. There are minds that can’t see its hand in front of its face. This is also important. There is an aql (intellect) and soul that has transcended beyond time and space, that is the Universal Intellect (Al ‚Aql al Kulli). For example, Prophet Muhammad. Prophet Muhammad has transcended beyond time and space, he went beyond the seven layers of the sky, and he went beyond ʿArsh (the Throne), qāba qawsayn (within two bows length). He was before the presence of the Divine, in miʿraj (the night journey). Now, after all that, just think about the rank/degree he has, and think about the summit he had reached. So, think about all the distance he went by transcending beyond time and space. This cannot be narrated by nature, or laws of the nature. This is something beyond nature, beyond time, and beyond space. Just consider the rank/degree Janâb-i Haqq gave him. His soul is the Universal Soul (nafs-i kulli). The soul that is in Muhammad is the Universal Soul (nafs-i kulli). He is a servant (qul) of Allah who may incorporate all souls in itself. He is also a servant (qul) of Allah, he is a human, but look at the rank/degree Allah gave him. There is a soul that is universal; there is an aql (intellect) and soul that are universal. You see, the soul and the aql (intellect) of Prophet Muhammad is kulli (universal). That is the situation with Prophet Muhammad (asw). The way of the Universal Intellect (Al ‚Aql al Kulli) is one, and that is the way of wahdaniyat (monotheism). People who follow the way of wahdaniyat (monotheism) shall bring forth the Real (al-Haqq), and then it is clear that their path merges into the Universal Intellect (Al ‚Aql al Kulli). Those who follow the way of wahdaniyat (monotheism) are the ones who can merge into the Universal Intellect (Al ‚Aql al Kulli). That is, they all follow the way of wahdaniyat (monotheism).
Time Stamp: 5:18
Do you think that the aql (intellect) of those who practice polytheism (shirk), the aql (intellect) of those who worship idols, and those who follow the way of wahdaniyat (monotheism) can ever be at the same degree? You see, the way that leads to the Universal Intellect (Al ‚Aql al Kulli) is one, and that is the way of those who follow the way of wahdaniyat (monotheism). You see, the Universal Intellect (Al ‚Aql al Kulli); the intellects (aql) of those who are in the way of wahdaniyat (monotheism). They say, “the way of aql (intellect) is one,” and that is the aql (intellect) of those who follow the way of wahdaniyat (monotheism), bear this in mind! As for those who consider the aql (intellect) of polytheism and polytheist equal to that of he/she who accepts that Allah is One, who believes in the right and the reality (haqq and haqiqa), who adopted the monotheistic (tawhid) belief; they should know that the two are never equal. Back when, humans did not exist, and the human seed did not exist; then the One who created humans subjected him to istıfâ (selection). [3:34] “dhurriyyatan baʿḍuhā min baʿḍin,” says Allah. Now, what does Janâb-i Haqq say in this verse? [3:34] “dhurriyyatan baʿḍuhā min baʿḍin.” The greatest instance of istıfâ (selection) is Prophet Muhammad, and his name is Mustafa, which means selected. Thus, Mustafa was selected, chosen, appointed, preferred.
That is, he is foremost among all instances of istıfâ (selection). Prophet Muhammad is at the summit, or rather at the very centre when it comes to istıfâ (selection), for he is Mustafa, which means selected.
Al-Halīmī, who is an Islamic philosopher, said that prophets are unlike others with regards to jismani (bodily), and quwwat (power). This is quite important as well. The prophets are of utmost excellency. That is, with regards to intelligence, fatanat (very superior intelligence), degree of freedom, superiority, sensual quwwat (power), a jismani (bodily) structure, mastery of power, and a special place in terms of superiority. There is a superiority in all prophets. It is also that they have superiority over one another. This was mentioned by Fakhr al-Din al-Razi.
Time Stamp: 8:32
– The End –
Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 75
These quwwat (powers) are nūr (light) that flow from soul to the body by spreading enlightenment. These quwwat (powers) are of nūr (light). Superior quwwat (powers) were given to the prophets. These superior quwwat (powers) that were given to the prophets, along the utmost ranks/degrees, and all of their power is a light that runs down from the soul to the body by shedding enlightenment. These quwwat (powers) are of nūr (light).
[2:124] “qāla wa-min dhurriyyatī”. So, just like this verse says, which is the 124th verse of Surah al-Baqarah: “Prophet Muhammad Mustafa (asw) is of the progency of Ibrahim (a.s.). Allah (c.c.) had said, “I am making you the imam (leader) of mankind,” to which Ibrahim (a.s.) had answered by saying, “O, Rabb (Lord), [make leaders] from my progency too.” He said, “make imams (leaders), and prophets from my progency too”. Then Janâb-i Haqq said, “except the zalimun (wrong-doers)”. Prophet Muhammad was included in this dua (prayer). That is why our beloved Prophet had said, “I am the dua (prayer) of my father Ibrahim, and dream of my mother, and the glad tiding of Isa (a.s.),” and he said that he is son of two Zebih. Two Zebih means two sacrifical which is an epithet for Abdullah, father of Ismail (a.s.).
Dearest, and revered friends,
It is important to explore everything with regards to their nature. You may do evil while trying to do good, which is the worst kind of harm unto the humanity. Ali Imran. The name of this surah is Surah Ali Imran, but there are two Imrans.
The first one is the father of Musa (a.s) and Harun (a.s.). Levi who is son of Ya’qub (Jacop), and the son of Levi is Yashur, and son of Yasur is Imran. This is one of the two Imran. This Imran had a daughter named Maryam. As you see, there is another Maryam. She is not the Maryam, mother of Isa. This Maryam is the big sister of Musa and Harun.
This was about one thousand or two thousand years before Isa, because there are narration regarding this matter. Some narrations suggest it was one thousand and eight hundred years. So, it means that between two Imran and two Maryam there are hundreds of years.
The second Imran bin Metan who is the father of Maryam who is mother of Isa (a.s.). Look, the father of Maryam who is the mother of Isa (a.s.) is Imran bin Metan. Therefore, he is the grandfather of Isa (a.s.). That is, his maternal grandfather. So, Imran bin Metan is the father of Maryam. That is why we must not confuse the Maryams and the Imran’s. He is from the progency of Îşâ, Suleiman, and Dawood (a.s.).
Time Stamp: 5:06
So, it menas that Isa’s mother is Maryam, and her father is Imran bin Metan, who is from the progency of Îşâ, Suleiman, and Dawood. In other words, Imran, who is father of Maryam is just like Îşâ (a.s.) who is a prophet along with Suleiman (a.s.) and Dawood (a.s.). That said, there are narrations that suggest there is 1800 years between the two Imrans.
The House of Imran, Maryam, and Isa (a.s.). Now, we shall continue to discover the verses of Al-Quran Al-Karim, and make their exegesis (tafsir). We shall continue our lecture with the life-giving holy values and truths and realities that rectify all wrongs.
Time Stamp: 6:25
Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 76
[3:35] “ʾidh qālati mraʾatu ʿimrāna rabbi ʾinnī nadhartu laka mā fī baṭnī muḥarraran fa-taqabbal minnī ʾinnaka ʾanta s-samīʿu l-ʿalīm.”
“Imran’s wife said, ‘My Rabb (Lord), I dedicate what is in my belly completely to you, in consecration,’.” In other words, she devoted it to Allah. “Accept it from me, indeed you are All-Hearing, All-Knowing.
[3:36] “fa-lammā waḍaʿathā qālat rabbi ʾinnī waḍaʿtuhā ʾunthā wa-llāhu ʾaʿlamu bi-mā waḍaʿat wa-laysa dh-dhakaru ka-l-ʾunthā wa-ʾinnī sammaytuhā maryama wa-ʾinnī ʾuʿīdhuhā bika wa-dhurriyyatahā mina sh-shayṭāni r-rajīm.”
“When she bore her, she said the following to Allah (c.c.), and Allah knew better what she had borne, ‘My Rabb (Lord), I have borne a female child; the male is not like the female, and I named her ‘Maryam’ and I place her and her progeny under Your protection from the evil of the outcast Shaitan (Satan),’.”
Now, everyone should recite this prayer, “ʾinnī ʾuʿīdhuhā bika wa-dhurriyyatahā mina sh-shayṭāni r-rajīm.”
Recite this dua (prayer) for your children, and the mother of Maryam recited this dua (prayer) upon bringing forth Maryam to the world, and thus she trusted her with Allah.
Then, Janâb-i Haqq said:
[3:37] “fa-taqabbalahā rabbuhā bi-qabūlin ḥasanin wa-ʾanbatahā nabātan ḥasanan wa-kaffalahā zakariyyā kullamā dakhala ʿalayhā zakariyyā l-miḥrāba wajada ʿindahā rizqan qāla yā-maryamu ʾannā laki hādhā qālat huwa min ʿindi llāhi ʾinna llāha yarzuqu man yashāʾu bi-ghayri ḥisāb.”
“Thereupon, her Rabb (Lord) accepted her with a gracious acceptance, and made her grow up like a beautiful plant.” In other words, Allah raised her like a flower on a pot. “And placed her in the care of Zechariah (a.s.).” Now, Zechariah (a.s.) is a Prophet. When Maryam was born, she was put under the care of Zechariah (a.s.), and he was her guardian. “Whenever Zechariah visited al-Mihrab to visit her, Maryam would be performing worship (ibādāt), and he would find with her a new sustenance. When he said, ‘Maryam, where did this come to you from?’ she would say, ‘It is from Allah. Indeed, Allah gives to whom Allah wills sustenance (rizq) without measure.
You see, dearest friends, as you have heard, Janâb-i Haqq may do anything if Allah wills.
[3:38] “hunālika daʿā zakariyyā rabbahū qāla rabbi hab lī min ladunka dhurriyyatan ṭayyibatan ʾinnaka samīʿu d-duʿāʾ.”
[3:39] “fa-nādathu l-malāʾikatu wa-huwa qāʾimun yuṣallī fī l-miḥrābi ʾanna llāha yubashshiruka bi-yaḥyā muṣaddiqan bi-kalimatin mina llāhi wa-sayyidan wa-ḥaṣūran wa-nabiyyan mina ṣ-ṣāliḥīn.”
“Thereat Zechariah (a.s.) supplicated his Rabb (Lord). He said, ‘My Rabb, grant me from You a good progeny, a good offspring. Indeed, You hear all supplication.’.” he said.
You see, Janâb-i Haqq replied. “The angels called out to Zechariah while he was performing namāz in the sanctuary, ‘Allah gives you the good news of Yahyā (John), as a confirmer of a Word of Allah, eminent and chaste, a Prophet, among the righteous.” The angels gave this glad tiding to Zechariah (a.s.).
Time Stamp: 5:40
[3:40] “qāla rabbi ʾannā yakūnu lī ghulāmun wa-qad balaghaniya l-kibaru wa-mraʾatī ʿāqirun qāla ka-dhālika llāhu yafʿalu mā yashā.”
[3:41] “qāla rabbi jʿal lī ʾāyatan qāla ʾāyatuka ʾallā tukallima n-nāsa thalāthata ʾayyāmin ʾillā ramzan wa-dhkur rabbaka kathīran wa-sabbiḥ bi-l-ʿashiyyi wa-l-ʾibkār.”
“Zechariah (a.s.) said, ‘O, my Rabb! How can I have a son while old age has overtaken me, and my wife is barren?’ Allah said, ‘It is, but Allah does whatever Allah wills.”
That is what Zechariah (a.s.) said upon the calling out of the angels. Then, Janâb-i Haqq said that Allah does whatever Allah wills, and that Allah is al-Qadir (All-Able).
Allah created Adam without there being a father and mother. So, is Allah not al-Qadir (All-Able) to give you a child when you are old? Allah is al-Qadir (All-Able). You see, Zechariah was old, he was very old, and him and his wife were barren. They were a really old couple. You see, Allah granted them a Prophet like Yahyā (John) who had excellent morals, and this happened when they were old.
“Zechariah (a.s.) said, ‘My Rabb! Give me a sign that I will have a son.’ Allah said, ‘Your sign is that you shall not speak to people for three days except in gestures.’ And remember your Rabb often, and glorify (tasbīh) Allah day and night.” This is how Allah advised Zechariah (a.s.).
[3:42] “wa-ʾidh qālati l-malāʾikatu yā-maryamu ʾinna llāha ṣṭafāki wa-ṭahharaki wa-ṣṭafāki ʿalā nisāʾi l-ʿālamīn.”
[3:43] “yā-maryamu qnutī li-rabbiki wa-sjudī wa-rkaʿī maʿa r-rākiʿīn.”
Allah granted a son to Zechariah at such an old age; Allah gave him Yahyā (John), and we see another wonder happening in this verse.
“When the angels said, ‘O Maryam! Allah has chosen you, and created you pure, and rendered you above the world’s women. O, Maryam! Stay obedient to you Rabb, and prostrate (sajdah), and bow down (rukū) with those who bow down (rukū) [in worship].’.”
So, what did Janâb-i Haqq do with Maryam over angels? Allah informed her of her duty as a servant (qul).
Then again, Janâb-i Haqq said:
[3:44] “dhālika min ʾanbāʾi l-ghaybi nūḥīhi ʾilayka wa-mā kunta ladayhim ʾidh yulqūna ʾaqlāmahum ʾayyuhum yakfulu maryama wa-mā kunta ladayhim ʾidh yakhtaṣimūn.”
“This that we reveal (wahy) to you is of the news of the Unseen.” Now, Almighty Allah narrates all news of the past to Prophet Muhammad. The news of the Bible, that of Torah, that of Psalm, and that of the Scriptures, and the news that are not present in them; and all news of the past were being revealed (wahy) to Prophet Muhammad. The rivers and seas [of knowledge] of the past prophets were being mixed into the ocean and seas [of knowledge] of Muhammad. Besides, many news that were not present in them, vast seas of knowledge, were being mixed into the sea of Muhammad. The sea of Muhammad is endless and boundless that others’ were called sharīʿah (law), but Islamic sharīʿah that incorporates all other sharīʿahs is actually a minhāj (way). Islam has incorporated all of the past sharīʿahs. This the reason, otherwise… “You were not with them when they were casting their pens (to decide) who, from among them, should be the guardian of Maryam, nor were you with them when they were quarrelling.”
Time Stamp: [10:43]
You were not with them when they were quarrelling about this mater. Look, Janâb-i Haqq explains that Allah has given all the news to Prophet Muhammad.
[3:45] “ʾidh qālati l-malāʾikatu yā-maryamu ʾinna llāha yubashshiruki bi-kalimatin minhu smuhu l-masīḥu ʿīsā bnu maryama wajīhan fī d-dunyā wa-l-ʾākhirati wa-mina l-muqarrabīn.”
[3:46] “wa-yukallimu n-nāsa fī l-mahdi wa-kahlan wa-mina ṣ-ṣāliḥīn.”
[3:47] “qālat rabbi ʾannā yakūnu lī waladun wa-lam yamsasnī basharun qāla ka-dhāliki llāhu yakhluqu mā yashāʾu ʾidhā qaḍā ʾamran fa-ʾinnamā yaqūlu lahū kun fa-yakūn.”
Now, have a look at this situation, and witness the unlimited qudrah (power) of Almighty Allah who is al-Qadir (All-Able) over everything.
“The angels had said, ‘O Maryam! Allah gives you the good news of a Word from Allah, whose name is Isa bin Maryam, Messiah.”
You see, Maryam is a virgin girl at that time, and Janâb-i Haqq informed her that she will give birth to Isa Messiah, and that she will bring forth such a child. Janâb-i Haqq informed her of this situation via angels.
“A man of status both in the world and in the afterlife (ākhira), and is someone very close to Allah,” commanded Janâb-i Haqq.
That is, he is a Prophet, and a servant (qul).
“He shall speak to people in cradle and in manhood, and shall be among the good.”
“Maryam said, ‘O my Rabb! How shall I have a son while no human has ever touched me?”
In other words, our mother Maryam said that she was a virgin girl.
“Allah (c.c.) said this to her, ‘You are, but Allah creates whomever Allah wills. When Allah decrees a matter, Allah says ‘be’ and it is, right away.
“And Allah will teach him the Book (to read and write), the Wisdom, the Torah, and Injīl (Gospel).
Allah informed these to Maryam as well, told her that Isa will be a Prophet who shall know the Torah and Injīl (Gospel).
Time Stamp: 13:44
– The End –
Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 77
[3:48] “wa-yuʿallimuhu l-kitāba wa-l-ḥikmata wa-t-tawrāta wa-l-ʾinjīl”.
[3:49] “wa-rasūlan ʾilā banī ʾisrāʾīla ʾannī qad jiʾtukum bi-ʾāyatin min rabbikum ʾannī ʾakhluqu lakum mina ṭ-ṭīni ka-hayʾati ṭ-ṭayri fa-ʾanfukhu fīhi fa-yakūnu ṭayran bi-ʾidhni llāhi wa-ʾubriʾu l-ʾakmaha wa-l-ʾabraṣa wa-ʾuḥyi l-mawtā bi-ʾidhni llāhi wa-ʾunabbiʾukum bi-mā taʾkulūna wa-mā taddakhirūna fī buyūtikum ʾinna fī dhālika la-ʾāyatan lakum ʾin kuntum muʾminīn”.
[3:50] “wa-muṣaddiqan li-mā bayna yadayya mina t-tawrāti wa-li-ʾuḥilla lakum baʿḍa lladhī ḥurrima ʿalaykum wa-jiʾtukum bi-ʾāyatin min rabbikum fa-ttaqū llāha wa-ʾaṭīʿūn”.
[3:51] “ʾinna llāha rabbī wa-rabbukum fa-ʿbudūhu hādhā ṣirāṭun mustaqīm”.
Almighty Allah sent him as a Prophet who shall say the following to Bani Isra’il. That is, Allah talk about sending Isa to the world as a Prophet upon the Bani Isra’il.
Indeed, I have brought you a sign (ayat), a miracle, a document from your Rabb (Lord). I will create for you out of clay the form of a bird, then I will breathe into it, and it will become a bird by Allah’s leave. I heal the blind and the leper and I revive the dead by Allah’s leave. And I will tell you what you have eaten and what you have stored in your houses. There is indeed a sign in that for you, should you be faithful.
These are the miracles that Janâb-i Haqq bestowed upon Isa (a.s.), and Allah has given miracles to all prophets. Allah gave miracles to Isa (a.s.) as well.
“I came to confirm the Torah that is before me, and to make lawful for them some of the things that were haram. I have brought you a miracle from your Rabb (Lord).” “Know that I am son of Maryam”. Indeed, Allah is my Rabb (Lord)and your Rabb (Lord); so always worship Allah.
Now, this is important because Isa says he is a servant (qul), and that people must worship Allah as servants (qul). He does not say that he is son of Allah.
“This is the straight path,” said Isa.
May Janâb-i Haqq make us among the servants (qul) who understand correctly, who believe correctly, who are saved from polytheism, disbelief, nifaq, hypocrisy, and evil morality.
Now, we shall elaborate on these verses to clarify them for you, and we shall use the best method of discovery possible, we shall use the tafsirs (exegesis’), taʾwīl (interpretations), rivayat (narrations), and dirayat (reasoning), and we shall try to convey the truest information; and know that there is life in the truth. Lives and beliefs (imans) of people are doomed to destruction when they are in the wrongs. In the end, all dalalet (deviations), and all wrongs lead to polytheism (shirk) and disbelief (kufr). Therefore, one may find life when he/she becomes realistic, and find the reality (haqiqa), and one cannot find life without finding the truth. As for Al-Quran Al-Karim, it is the Book of all truths, rights and realities (haqq and haqiqa), and that is why it has the truest knowledge regarding Isa, regarding Maryam, regarding Musa, and regarding the Imrans. It is Al-Quran Al-Karim that which conveys the truest knowledge to the humanity.
Time Stamp: 5.08
Al-Quran Al-Karim backs the truths, supports the truths, protects the truths, and removes the wrongs. The real Isa (a.s.) is in Quran. The real Musa, the real Bible, the real Torah, and the real Maryam is in Al-Quran Al-Karim. That is why Al-Quran Al-Karim does not let anyone speak ill about the prophets. Now, Imran is the father of Maryam, and her mother is Hanne, but which Maryam are we referring to here? We are referring to the Maryam who is the mother of Isa, and her father’s name is Imran, and her mother is Hanne bint Fâzuka. Hanne’s sister, according to a rivayat (narration), is the sister of Maryam. Al-Îşâ is the wife of Zechariah, and she is the mother of Yahyā (John).
There is a rivayat (narration) from our Prophet that goes, “huma ebna haletin”. “Yahyā (John) and Isa (a.s.) are cousins.” This rivayat (narration) is present in Muslim-i Serif, and Al-Nasā’ī. Zechariah (a.s.) was at 120 years of age. His wife was of 98 years of age. Yahyā (John) Alayhissalam. Janâb-i Haqq bestowed these ages upon them. May Janâb-i Mevlâ make us among the servants (qul) who believe in the qudrah (power) of Allah without doubt.
Time Stamp: 7:07
– The End –
Al-Quran Al-Kareem – Tafsir (Exegesis) Lesson 78
Now, in these verses of Quran there is the word “muharrar”, which means “free”, “sincere”, and “a complete devout”. However, the freedom here is from everyone other than Allah, but a muharrar is devoted to Allah, and is in the service of Allah. A muharrar is at the command of Allah, is in worship and obedience to Allah.
Now, another one of the words that is present in these verses is “mihrāb”. Now, mihrāb the highest place of worship (masjid) by means of synecdoche (zikr-i cuz irade-i kul), and it is more like a sanctuary to which they entered by climbing stairs.
This is where Maryam was settled by Zechariah (a.s.). Our mother Maryam was a fatherless orphan from birth. She was raised by an orphan by Allah (c.c.), she was a fatherless child.
You see, the word “miḥrāb” is also present in the 39th verse. Yahyā’s mother was very old when she got pregnant with Yahyā.
It is said that Yahyā’s mother was very old when she got pregnant, and the baby in her belly gave signs of Maryam. Yahyā gave news about that Maryam will be born and she will give birth to Isa by the “kun – be” command of Allah, and that Isa will be a Prophet. Yahyā gave this news while he was in his mother’s belly. These are also miracles. Then, Maryam got pregnant with Isa. He gave both news while he was in his mother’s belly. Yahyā (a.s.) was confirming Isa when he was in his mother’s belly. This is what Yahyā’s mother conveyed. That is, when he was at her belly. Yahyā’s mother, would hear the speech of Yahyā when he was in her belly. This is what she said.
That said, there is nothing Almighty Allah cannot do when Allah decides to do something. These news are filled to brim with hikmat (wisdom).
Another word from the 39th verse is “sayyid”. It means, master, generous, lenient. Another word is “ḥaṣūr” which means chaste, honourable, devotee, infallible. He was a saleh (pious) Prophet who confirmed Isa (a.s.) and the kalimah (word). That is, Yahyā (a.s.).
Janâb-i Haqq praised Yahyā with these attributes. It is reported (rivayat) that Yahyā was six months older than Isa (a.s.). There are other reports that say they are three years apart. Yahyā was martyred before Isa’s ascension to heavens. Yahyā was killed by a woman. And this was because he was a chaste man, also because he was a Prophet, and he was an honourable man. He did not bow down to their wishes, and that is why the vile people of that time killed him. This is, again, another treachery of Bani Isra’il.
Hanne (Anne) was old, she would say ‘if only I had a child’. Allah (c.c.) gave her news of Maryam. Janâb-i Haqq gave her Maryam. She watched birds in their nests feeding their little ones, and she wished she had a child. Janâb-i Haqq gave Maryam to her. Then, Hanna (Anne) commended her to the way of Allah.
Time Stamp: 5:12
He was a saleh (pious), and pure Prophet. That is, Zechariah (a.s.). The Bani Isra’il slandered Zechariah (a.s.) as well. They slandered Maryam. They slandered Isa as well. They spoke various ill things about him. They blamed Zechariah (a.s.), saying he did zinā (unlawful sexual relation). They blamed Maryam with zinā (unlawful sexual relation) as well. They called Isa (Jesus) a walad zinā (offspring of illicit intercourse). They slandered such pure and chaste people. Maryam, son of Imran, is a pure and chaste woman, she was far from what Jews’ slanders. She was busy with worship (ibādāt), she would seclude herself, and she was with ahlul jama’ah (congregation). Angels would come and bring inspirations to her heart in Bait al-Maqdis. She would abide by the inspiration, and she was secluded. It is said in 16-17th verse of Surah Maryam that she was secluded. Janâb-i Haqq sent Jibril (a.s.), and he appeared before her as a man. This is what our mother Maryam said in 19:18 upon seeing Jibril as a man: “qālat ʾinnī ʾaʿūdhu bi-r-raḥmāni minka”. Now, what did she mean? “She said, ‘Do not touch me if you fear Allah. I seek the protection of the ar-Rahman from you.’.”
The word messiah means mubarak (blessed). Messiah is one of the names and attributes of Isa. It means mubarak (blessed). As for meşiha, it means Al-Kashshaaf (the Revealer). And the word “wajīh” in 46th verse means honourable. The word (l-mahdi) means cradle. The word “kahlan” means middle-aged. The word “l-ʾakmah” means blind. The word, “l-ʾabraṣ” means leper.
Now, one of the miracles of Isa (a.s.) is that he spoke in the cradle. It is among the miracles of Isa (a.s.) that he was at middle-age, and that he could heal the blind and the leper. It is among the miracles of Isa (a.s.) that he could open the eyes of the blind, and cleanse a leper.
Moreover, reports from Ibn Kathīr and al-Tabari say Hanna (Anne) brought Maryam to the âlims in Bait al-Maqdis and they casted lots to decide who would be Mary’s guardian, and then Zechariah (a.s.) became her guardian.
Now, let’s talk about the people whom Isa (a.s.) resurrected. One was a friend of his named “Âzir”, and the he resurrected someone named “Aşir”, and he raised from the grave an old woman’s son and daughter. That said, he also raised Nūh (a.s.)’s son Sam from the grave. One after another, these are miracles that Janâb-i Haqq gave him. Allah gave many miracles unto the prophets, and the majority of these miracles were given to Prophet Muhammad. So, these are amongst the miracles of Isa (a.s.). Isa (a.s.) is referred to by his mother’s name, that is, he is called Isa bin Maryam. He is called Isa, son of Maryam.
Therefore, kalimah (word), mufid, beneficial. So, another attribute of Isa (a.s.) is kalimah (word). Messiah is among his names and attributes, and just like that kalimah (word) is among Isa’s names and attributes. Mufid means sentence. Messiah means mubarak (blessed), and it is an epithet. When you look at the world, the things you see, that preach your heart a meaning, are kalimah (word) one by one. Now, have a look at the world, the things that preach meaning from your eyes to your heart are considered kalimah (word) one by one. This meaning is kalimat al-tawheed (lit. word of divine unity). So, what does kalimat al-tawheed (lit. word of divine unity) mean? It is the word that express Oneness of Allah.
You see, Isa had the name kalimah (word), and he had the name Messiah (blessed) as well, this is because he brought forth the Oneness of Allah. Isa (a.s.) is amongst those who say “lā ʾilāha ʾillallāh,” and not amongst those who say Allah is three. Those who do not say there is only Allah are slandering Allah. They are slandering Allah as well, and they are slandering the Bible, the Torah, the Quran, and even Prophet Muhammad. They have been slandering to Musa, and all of the prophets of the past, for Allah is One. Isa (a.s.) is Messiah, and he is a kalimah (word). He was confirmed with Ruh al-Qudus (The Holy Spirit).
Time Stamp: 12:08
He was a man of wajahat (dignity), honourable, and was at the prime of his youth. He was at the prime of his youth. So, Isa (a.s.) had a capacity and potential, and in the end was this potential fulfilled, yes it was. The spirit (ruh) of kalimah (word), the Bible, and the Torah is monotheism (tawhid). Therefore, the goal was to announce the Oneness of Allah to the universe. So, the reason Isa was called kalimat al-tawheed is that the Oneness of Allah was manifested its expression in Isa (a.s.). So, what did he say? He said, “lā ʾilāha ʾillallāh”. He did not say he was son of Allah. He said, “I am a servant (qul) of Allah.”. He said that he was son of Maryam. Bear that in mind! Yahyā (a.s.) gave the good news of Isa (a.s.). Then, Isa (a.s.) gave the good news of coming of Muhammad (a.s.). Therefore, refusing Muhammad means refusing the prophethood of Isa, for Isa (a.s.) came to give the good news of the coming of Prophet Muhammad, and it was him who gave the glad tiding. That said, all prophets have confirmed Prophet Muhammad (asw). You may open and read Quran to find these truths. All prophets have confirmed Prophet Muhammad (asw).
Ekanim-i Selase, that is saying that Allah is trifold, Father, Son, and Ruh al-Qudus (The Holy Spirit), this is what they call trinity, and this is nothing but slander to Isa, the Bible, and the Torah, and this is certainly polytheism (shirk). Isa is son of Maryam. He is a servant (qul) of Allah. He is the Pink prophet of Allah, not son of Allah. This is nothing but slander to Allah and Isa. This is straight-up polytheism (shirk), everyone should bear this in mind.
Time Stamp: 15:07
Let us tell the truth to one another, and let us be saved from polytheism (shirk), let us be cleansed from slander, let us be beneficial to each other, and speak the truths. Al-Quan Al-Karim tells the truths. What is up to us is to understand Al-Quran Al-Karim correctly, and narrate it correctly. That is why Janâb-i Haqq says this in the 52nd verse: “When Isa (a.s.) said, ‘man ʾanṣārī ʾilā llāhi’ – ‘Who will be my helpers toward Allah?’.” You see, he said “toward Allah”. “The Disciples said, ‘naḥnu ʾanṣāru llāhi.”
They said, [3:53] “rabbanā ʾāmannā bi-mā ʾanzalta wa-ttabaʿnā r-rasūla fa-ktubnā maʿa sh-shāhidīn.” – “Our Rabb, we believe in what You have sent down, and we follow the rasul (messenger), so write us among the witnesses.’
The Disciples are with Prophet Muhammad and his ummah (nation).
So, what did Muhammad’s ummah (nation) said for all prophets? [2:285] “lā nufarriqu bayna ʾaḥadin min rusulihī,” they said. Which means, “We make no distinction between any of Allah’s rasuls (messengers).”
These are the words in Al-Quran Al-Karim that say Muhammad’s ummah (nation) uttered these. The creed of Muhammad’s ummah (nation) is to believe in all of the prophets. This is in the fundamentals (amantu) of Muslims and Muhammad’s ummah (nation). They affirm the prophethood of all of the prophets. That said, all divine Books are affirmed as well. The belief (iman) of Muhammad, and Muhammad’s ummah, is a universal belief (iman). Islam incorporates all realities (haqiqa) into its fundamentals (amantu). Islam rejects all wrongs, polytheism (shirk), disbelief (kufr), and nifaq from the start. Islam came for this reason, to save humanity from polytheism (shirk), disbelief (kufr) and nifaq. Islam came to unite the world in tawhid iman (monotheistic belief), and that is why Al-Quran Al-Karim came. The tawhid iman (monotheistic belief) of all prophets is confirmed. They came to unite the world in tawhid (monotheism), by announcing Allah’s Oneness. Muhammad had called the world to believe in the Islamic sharīʿah, and the Islamic set of laws of the religion (din) of Islam that renew the entirety of past. People are still being called to Islam. This is the duty that our Almighty Allah gave to Muhammad, and he settled this truth on earth. Even though there are disbelievers, there will always be believers until the Last Day (Qiyamah). However, it is a duty upon the believers to bid Quran forthrightly to disbelievers, polytheists, disbelievers, and people of nifaq in order to save them, and help them as best as possible.
In the first bab (chapter) of Gospel of John, the Jews asked Yahyā (a.s.). The Jews asked, “Who are you?” to Yahyā. You see, he was also a prophet of Bani Isra’il. Yahyā said, “I am not the Messiah, and I am not Îlyâ, and I am not the Last Prophet. That is, he said he was not Prophet Muhammad, the Last Prophet. He said, “Just like Isaiah said, ‘I am the cry of the one who calls out in the desert, ‘Make straight in the desert a highway for Rabb.’.”
You see, Yahyā announced the coming of Prophet Muhammad as well. So, where can you find this? This is written in the Isaiah 40:3, in the first section of Gospel of John. It is written in Bible.
Time Stamp: 20:00
Hence, had they believed in the Bible correctly, and had they believed also in the Torah correctly, they would have known that the religion (din) of all prophets is Islam, and at that the world should have become Muslim. Do you see what happened for they did not disclose what is in the Torah and the Bible correctly? They concealed the truths, or distorted them, or interpreted them wrong, and in the end the tawhid iman (monotheistic belief) of the humanity was hindered, and people were led to the wrongs. May Janâb-i Haqq bestow upon the entire humanity the tawhid iman (monotheistic belief) of Islam. May Janâb-i Haqq grant all hearts life in peace, the social justice of Islam, its social order. May Janâb-i Haqq grant all people a life in the unprecedented divine order of Islam.
Time Stamp: 21:14
– The End –