FAQ in the category of Prophets

1 Where were Hazrat Adam and Hazrat Hawwa (Eve) buried?

There are various narrations in Islamic sources about where the grave of Hazrat Adam is. According to Ibn Ishaq, the grave of Adam is somewhere in the east of Paradise; according to other narrations, it is the Abu Qubays cave in Makkah, or in Nevz mountain in India. (see Thalabi 37) According to another narration, Noah put the coffin of Adam on the Ark and buried it in Baytulmaqdis after the deluge. (see ibid; Süleyman Hayri Bolay, Türkiye Diyanet Vakfı Ansiklopedisi, İstanbul, 1988: 1/362-363)

Hazrat Hawwa (Eve) died one year after the death of Hazrat Adam and was buried near him. There are various narrations about the grave of Hazrat Adam; similarly, it is not known where the grave of Hazrat Eve is. The grave in Jeddah which was regarded to belong to Hazrat Hawwa and which was visited by Evliya Çelebi, was leveled by the Saudi administration. (see TDV İslam Ansiklopedisi, VII. 524)

2 What are the miracles of Prophet Moses?

Prophet Moses has nine, most famous, known miracles. (The Journey by Night (Al-Isra); 101 (17: 101). They are:

1- The staff he was holding in his hand turning into a dragon,
2- His hand becoming white and shining brightly (the white hand),
3- The miracle of locust disaster,
4- The miracle of louse disaster,
5- Hordes of frogs infesting Egypt,
6- Water turning to blood,
7- In Tih desert, twelve fountains squirting out of the rock as he struck the rock with his staff,
8- The children of Israel passing through the sea by the parting of the sea.
9- Mount Sinai being picked up from its place and raised above the children of Israel. ((Bilmen, IV/1323-24; Chantay, II/530, note:93)

Of course, the miracles of Moses are not restricted to those only. He has some other miracles, too. However, those are the miracles that became famous.

3 Is it true that Hazrat Dawud (David) (PBUH) was the master of the ironmongers? How did He learn this? What were His other qualities?

Hazrat Dawud (David) (pbuh) comes from the descent of Hazrat Noah) (Nuh) (pbuh) (al-An’am, 6/84) and he was sent as a prophet to the Sons of Israel. It is stated in the Quran that Dawud was given both sovereignty and wisdom (prophethood) after slaying Goliath (al-Baqara, 2/251). In the history of the Sons of Israel, Dawud was the first person to whom prophethood and sovereignty were given together. (Ibn Kathir, Qisasu’l-Anbiya, p. 248). The Quran states that Dawud (pbuh) was given some other things that were not given to other people apart from prophethood and Psalms as a grant and miracle. Hazrat Dawud was a messenger of Allah. The things that were given to him are both evidence for his prophethood and the reward of thanking and worshipping Allah properly. Allah rewards people who thank Him properly.

Apart from a large sovereignty, Hazrat Dawud was given wisdom, understanding, ruling justly, knowledge about what to do and how, knowledge about doing things properly and in time, sticking to what is useful and producing nice things. He decorated his sovereignty with this wisdom; he always did good and beneficial deeds, defined as amal salih by the Quran (2/al-Baqara, 251).

It is possible to list the characteristics of Hazrat Dawud in the Quran as follows:

He processed the Iron and made Armor:

Allah taught Hazrat Dawud to make armor in order to protect Sons of Israel from the intensity of war, and told him to make large armor by softening the iron and to process it in a very nice way.

“It was We Who taught him the making of coats of mail for your benefit, to guard you from each other’s violence: will ye then be grateful? (al-Anbiya, 21/80) “We bestowed Grace aforetime on David from Ourselves: "O ye Mountains! sing ye back the Praises of Allah with him! and ye birds (also)! and We made the iron soft for Him. (Commanding) "Make thou coats of mail, balancing well the rings of chain armor, and work ye righteousness; for be sure I see (clearly) all that ye do." (Saba’, 34/10-11)

When the phrase, " We made the iron soft for Him" is interpreted, it is stated in many tafsir books that that the iron became like candle or mud in the hands of Hazrat Dawud thanks to the grant of Allah and that he shaped iron without using any tools like hammer, etc. ( Tabari, Ibn Atiyya, Radi, interpretation of the relevant verses)

Doubtlessly, Allah, who imposed the laws of nature, can let some extraordinary things happen when He wishes. Therefore, if those details in the tafsir books had been expressed in the Quran or hadith books, it would have been possible to accept them as true. Besides, it is also regarded appropriate to interpret the verse as Allah encouraging Hazrat Dawud to process the iron and giving him sufficient power and a special skill to do it. (Kur’an Yolu, Heyet, interpretation of the 10^th verse of the chapter Saba’)

In Islamic resources, it is reported that Hazrat Dawud wandered in disguise among people after becoming the ruler and found out about the thoughts of people regarding the activities of the state. Once, when an angel who was in the shape of a man said Dawud (pbuh) was a good person for himself and for his ummah but he made his living through the Treasure, Dawud (pbuh) prayed Allah to show him a way of earning his keep; thereupon, he was taught the art of making armor. According to a narration, he is the first person to make armor and to wear it. In a hadith, Hazrat Prophet said, “Nobody has ever eaten a better meal than that which one has earned by working with one's own hands. The Prophet of Allah, David never ate anything but the earnings of his manual labor” (Bukhari, Buyu’ 15).

The Quran states clearly that Hazrat Dawud is the master of the ironmongers and that he used this skill to make armor in order to protect human blood from being shed. Dawud (pbuh) could have used his skill to make swords. However, he produced a defense weapon not an assault weapon. (Elmalılı, Hak Dini, interpretation of the relevant verses) Besides, the expression, “taught him the making of coats of mail for your benefit, to guard you from each other’s violence” in the chapter of al-Anbiya explains that the wisdom behind teaching how to make armor was to protect man from other men.

The subtlety here is very clear: A prophet can be occupied with good and beneficial works only. Hazrat Prophet encouraged people to work and gave them examples from the history of prophets. To work and to make one’s own living have an important place in Islam. It is a shame and a sin not to work, to sit lazily and to beg although one can work. Hazrat Prophet expressed it in the hadith that has a great social and economic importance. (Bukhari, Buyu’ 15). It is understood from that hadith that Dawud (pbuh) was a skilled artisan that earned his living by working with his hands and without being a burden for anybody.

Mountains and Birds Glorified Allah together with him:

Allah put mountains and birds under the command of Hazrat Dawud and they joined him in glorifying Allah day and night. (al-Anbiya, 21/79; Saba’, 34/10; Sad, 38/18-19) According to what is reported in Islamic resources, the voice of Hazrat Dawud was both sonorous and beautiful. When Dawud started to read the Psalms with his sonorous and beautiful voice, wolves and birds stopped and listened to him; his voice resonated on the mountains. According to a hadith reported by Hazrat Aishs and Abu Hurayra, when Hazrat Prophet heard the voice of Abu Musa al-Ash’ari, he said,“Abu Musa was given from the Psalms of Dawud.” (Ahmad bin Hanbal, II/354) In another narration reported by Abu Musa, the Prophet said: “O Abu Musa! You were given one Psalm from the Psalms of Aal-i Dawud.” (Bukhari, Fadailu’l-Qur’an 31) Hazrat Dawud was known for the beauty of his voice as well as his speedy reciting. According to a hadith reported from Abu Hurayra, the Messenger of Allah said,“The reciting of the Psalms was made easy for Dawud. He used to order that his riding animals be saddled, and would finish reciting the Psalms before they were saddled. And he would never eat except from the earnings of his manual work.” (Bukhari, Anbiya 37; Tafsir 17/6)

Allah granted Dawud (pbuh) the ability to melt iron with his hand and the miracle of softening the hearts with his voice like iron. The fact that mountains glorified Allah with Hazrat Dawud was a grant and gift of Allah to him. No other slave of Allah was granted such a gift.

He was very keen on Worshipping:

It was stated in the Quran that Hazrat Dawud avoided committing sins, that he mentioned the names of Allah a lot and that he was very keen on worshipping and doing good deeds. (Sad, 38/17) Hazrat Prophet praised his prayer and fasting as follows: “The prayer (salah) that Allah loves the best is the prayer of Dawud and the fasting that He loves best is the fasting of Dawud.” (Bukhari, Tahajjud 7) The Messenger of Allah told Abdullah bin Amr, who said that he was going to fast every day and that he was going to perform prayers all night, to fast for three days; when he considered it insufficient, the Messenger of Allah told him to fast one day and to eat two days; when he did not accept it, the Prophet said, “Fast one day and eat one day. It is the fast of Dawud and it is the most virtuous kind of fasting; there is no fasting more virtuous than it.” (Bukhari, Sawm 55-57, 59, Anbiya 37, Fadailu’l-Qur’an 34, Adab 84, Isti’dhan 38) On the other hand, Hazrat Prophet said that Dawud (pbuh) slept half of the night and slept during one-third of the night and slept again during the remaining one-sixth of the night. (Bukhari, Tahajjud 7, Anbiya 38)

Fasting of Dawud:

To fast every other day, that is, to fast one day and to eat the next day was described as the “fasting of Dawud” by the Prophet and it was stated that it was virtuous to fast like that. The Prophet said the following about that kind of fasting: “The most virtuous fasting is the fasting of Dawud; he fasted one day and ate the next day.” When Abdullah bin Amr, one of the Companions, said, “I can fast more”, the Prophet told him that the fasting of Dawud was a virtuous kind of fasting and advised him not to fast more. (Muslim, Siyam 187-192) Therefore, to fast every other day is considered as the most virtuous supererogatory fasting.

He was given the Psalms:

In the Quran, it is stated that Hazrat Dawud was given the Psalms(an-Nisa, 4/163; al-Isra, 17/55); its content is mentioned briefly (al-Anbiya, 21/105) but detailed information is not given. In other Islamic resources, it is stated that the Psalms given to Hazrat Dawud (pbuh) were sent down in the month of Ramadan, that it contained sermons and words of wisdom and that Hazrat Dawud (pbuh) usually recited it accompanied by a melody and a musical instrument.

Hazrat Dawud was appointed as the Vicegerent on Earth:

Dawud (pbuh) was appointed as the Vicegerent on Earth, his sovereignty was strengthened and he was ordered to judge justly: “O David! We did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice): nor follow thou the lusts, (of thy heart), for they will mislead thee from the Path of Allah: for those who wander astray from the Path of Allah, is a Penalty Grievous, for that they forget the Day of Account. (Sad, 38/26) It is stated that in the Bible that Sons of Israel started a settled civilization and strengthened the state, that Hazrat Dawud put his house and his kingdom into an order, that he systemized worship and that he established a regular army in his period. Accordingly, Dawud fulfilled the duty he received from Allah faithfully, expanded his kingdom in the way that Allah promised to the generation of Ibrahim (Abraham); his kingdom expanded from the coast of Euphrates to the coast of the Red Sea. (I. Samuel 8/3; I. Chronicles 18/3).

Hazrat Dawud was a real head of state and a qualified ruler. He centralized his power and developed the military organization by making Jerusalem the capital. When he ruled the state, he himself applied justice and made judgments about the lawsuits. (II. Samuel, 8/15; 14/4-22; 15/2-6; I. Chronicles, 18/14; see TDV İslâm Ansiklopedisi, Davud aleyhisselam item)

He was given Sound Judgment:

" We strengthened his kingdom, and gave him wisdom and sound judgment in speech and decision."(Sad, 38/20) Hazrat Dawud was given sound judgment, that is, the ability to settle the conflicts definitely and justly and the ability to explain every aim through speech. (Qurtubi, al-Jamiu li-Ahkami’l-Qur’an, 15/107) Thanks to this ability, he settled the lawsuits that were brought to him and assured justice on his land. Wisdom means knowledge that is in accordance with the truth. Sound judgment means to explain the views that come to the mind. It also means speaking nicely, understanding the essence of things, to settle lawsuits with in a just and convincing way. One of the characteristics of Dawud (pbuh) is his ability to speak nicely and to settle the conflicts among people in a nice way.

To sum up, Hazrat Dawud is a prophet that is mentioned in the Quran by addressing the Prophet:“…and remember Our Servant David, the man of strength: for he ever turned (to Allah)”, who is mentioned by the attribute of (turning to Allah and praying him a lot) (Sad, 38/17); made the hills declare, in unison with him (Sad, 38/18), And the birds gathered (in assemblies): all with him did turn (to Allah) (Sad, 38/19); " gave him wisdom (Sad, 38/20); it is stated that he was "righteous" and he enjoyed, indeed, a Near Approach to Us, and a beautiful place of (final) Return (Sad, 38/25);We did indeed make thee a vicegerent on earth .(Sad, 38/26)

4 How many prophets came to the world?

5 Is Azar the father of Hazrat Ibrahim (pbuh)?

It is certain through verses and hadiths that all of the grandfathers of our Prophet are clean believers. To say the opposite means to deny verses and hadiths.

In the 28^th verse of the chapter at-Tawbah, it is stated that the polytheists are unclean. It is stated that all of the grandfathers of our Prophet (pbuh) are clean. The following is stated in the chapter ash-Shuara: Wa taqallubaka fissajidin. That is, and thy movements among those who prostrate themselves. When the scholars of Ahl as-Sunnah interpreted that verse, they said all of his parents were believers. After the hadiths that state all of his grandfathers are clean believers reported, the following is stated at the beginning of the book Mawahib al-Ladunniyyah:

Ibn Abbas says: "I transferred you from the generation of one prophet to the generation of another prophet. If a father had two sons, the Messenger of Allah descended from the one that had the prophethood."

The following is stated in a hadith: "You descend from the best men of each century." [Bukhari]

"Allah chose Kinana among the sons of Ismael, the Quraysh among the sons of Kinana and sons of Hashim among the Quraysh. And He chose me among them." [Muslim]

"I descend from the best people. My ancestors are the best people." [Tirmidhi]

"Allah chose me among the distinguished people of Arabia. I descend from the best people." [Tabarani]

"None of my grandparents committed fornication. I descend from the best fathers and clean mothers. If one of my grandfathers had two sons, I descended from the better one." [Mawahib]

"All of my ancestors beginning from Hazrat Adam were married couples. I am the best of you in terms of ancestors." [Daylami]

"I am the most honorable person among people. I am not saying it in order to boast." [Daylami]

[That is, I am informing you about the truth; it is my duty to inform you about the truth; if I do not mention it, I will be regarded to have failed to fulfill my duty.)

Those hadiths and the verse in the chapter ash-Shuara indicate that all of the grandparents of our Prophet (pbuh) are clean believers.

Since unbelievers are dirty, it is impossible for the father of Hazrat Ibrahim to become an unbeliever.

Mullah Jami says: "A holy light shone on the forehead of Hazrat Adam because he had a particle of Muhammad (pbuh). That particle was transferred to Hazrat Eve, to Hazrat Seth from her and then to clean women from clean men and to clean men from clean women. That holy light was transferred to foreheads from foreheads together with that particle." [Shawahid]

That holy light was not transferred to an unbeliever or to a believer who committed fornication. Therefore, Azar was not the father of Hazrat Ibrahim (pbuh).

The name of Hazrat Ibrahim’s father was Taruh.

Azar was his uncle and stepfather. In the 74^th verse of the chapter al-Anam, the following is stated, "Ibrahim said to his father, Azar, ..." It is recorded in the interpretation of Baydawi that here the word father is used as atf al-bayan (an extra word to explain). When someone has two names, and when they are both used, it is understood that one of them is not famous but the second one is famous.

The second one is mentioned in order to clarify the ambiguity in the first one, which is not famous. The second one is called atf al-bayan.

Hazrat Ibrahim (pbuh) calls two people father. The first one is his own father, and the second one is his stepfather, who is also his uncle. According to the rules of laconic usage, rhetoric and fluency, the meaning of the verse is: Ibrahim said to his father whose name was Azar. If it had not been so, it would have been enough to say, "He said to Azar” or "He said to his father." If Azar had been his real father, the word “his father” would have been extra. We never say, “My father, Ali, is coming but we say, “My father is coming.”

In the Quran, the uncle is called the father. Hazrat Ismael is the uncle of Hazrat Jacob (Yaqub). However, in the Quran, “your father Ismael” is used instead of “your uncle Ismael”. His children say to Hazrat Yaqub, " thy fathers―of Abraham Ismael and Isaac..." (al-Baqara, 2/133) that is, "your father Ibrahim, your father Ismael and your father Isaac...". As a matter of fact, Hazrat Ismael is Hazrat Yaqub’s uncle, not father. It is stated in the interpretations that in the Quran, the uncle is called the father.

It is written in reliable books that Hazrat Prophet (pbuh) called an old peasant, Abu Talib and Hazrat Abbas as father.

It is customary to call the uncle, the stepfather, the father-in-law and charitable people as ‘father’ not only among Arabs but also among other nations.

We call people who help others as “father” or “father of the poor” figuratively. We also call old people “father” to show respect to them.

It is known that old people are called “Mother Aisha”, “Mother Fatima” or “Mother Haji”. When we call them so, it does not mean that they are our fathers or mothers. They are used to show respect.

We also call old men “uncle”, “grandfather”, and old women “aunt”, “grandmother although they are not our relatives.

Accordingly, although the real father of Hazrat Yaqub (pbuh) was Hazrat Isaac, Hazrat Yaqub (pbuh) was addressed “your father Ismael” in the Quran.

In his book, Kitabud-darj-il-munifa, Imam Suyuti proves that Azar is Hazrat Ibrahim’s uncle with evidence and resources.

6 How tall was the Prophet Adam and how long did he live? Is there a source you can show related to it?

In a hadith in Bukhari, one of the most trusted sources, our Prophet says;

“Allah (cc) created the Prophet Adam. He was about 60 ziras tall.”

It is stated in the hadith above that Hz. Adam was 60 ziras (about 40 meters) tall. However, some scholars like Ibn Khaldun (1332-1406) accept that this is his height in Paradise and upon being sent to the Earth with Hz. Hawwa (Eve), he was given a height appropriate to the standards of Planet Earth.

Given the facts

1) that no other beings but trees are known to be at this height,

2) that there are no findings demonstrating this on human fossils,

3) that our prophet’s (PBUH) similar descriptions are related to the hereafter, Ibn Khaldun’s views can be said to be reasonable.

The day Prophet Adam died was Friday. There are different narrations that his life lasted one thousand years or two. (Ibn.Sa'd-Tabaqat, 1/28,29, Ahmad b.Hanbal-Musnad 1/299, Tabari-Tarikh 1/79, Thalabi-Arais s.48, Daylami-Firdaws 3/269, Haythami-Majma az-Zawaid 8/206).

(M. Asım Köksal, Peygamberler Tarihi (The History of Prophets))

7 Will you summarize the life of Hazrat Yusuf?

HAZRAT YUSUF (pbuh) is one of the Banu Israel prophets mentioned in the Quran.

Hazrat Yusuf (Joseph) (pbuh) is one of the prophets mentioned in the Quran; he is the son of the Prophet Yaqub (Jacob). His ancestry dates back to Hazrat Ibrahim (Abraham) (pbuh). (Kamil Miras, Tajrid Translation, IX, 139)

There is a chapter entitled Yusuf in the Quran. It has 111 verses; 98 verses of this chapter (4-101) mention Hazrat Yusuf. According to what is narrated in those verses, the life story of Hazrat Yusuf is as follows in brief:

Hazrat Yusuf had eleven brothers. Yusuf was extraordinarily handsome and very intelligent. Their father, Yaqub (pbuh), loved Yusuf best. His brothers were jealous of him.

One night, Yusuf (may Allah be pleased with him) saw eleven stars, the sun and the moon prostrate before him in his dream. He narrated the dream to his father. His father realized that the dream was a sign that Hazrat Yusuf (pbuh) would be a great man; he told Yusuf not to narrate his dream to his brothers. However, his brothers found out about his dream and planned to kill Yusuf and discard his body somewhere. They asked permission from their father and took Yusuf away to the country to have some fun. They threw Jesus into a well; then, they stained his shirt with blood; they lied to their father by saying, "A wolf took Yusuf away."

A caravan that passed by the well, found Yusuf and took him to Egypt in order to sell him as a slave. They sold him to Aziz (the Treasurer) at a very low price.

The wife of Aziz liked Yusuf very much. She asked him to be together with her. Yusuf (pbuh) did not accept her offer; so, she slandered at him and complained to her husband about him, causing him to be sent to prison.

Hazrat Yusuf (pbuh) stayed in prison for years. He met the sherbet maker and cook of the King. He interpreted their dreams. He told to one of them that he would be saved and continue to serve his King; he told the other that he would be killed. Things turned out to be as he said. Hazrat Yusuf (pbuh) asked the one that would be saved to mention the King about him.

The King saw in his dream seven lean cows devour seven fat cows and he also sow seven green ears of corn and seven others withered. He wanted his dream to be interpreted. He found out that Hazrat Yusuf interpreted dreams; then, he removed Yusuf from prison and narrated his dream to him. Hazrat Yusuf (pbuh) told him that there would be abundance for seven years and then famine for seven years. Thereupon, the King appointed Hazrat Yusuf (pbuh) as the Treasurer. Hazrat Yusuf (pbuh) stored grains in the barns in the years of abundance; he distributed those grains to people when the years of famine came. The same famine affected Kanan, the place where his father lived, too.

Yusuf’s brothers went to Egypt from Kanan twice in order to get grains. In the end, Hazrat Yusuf introduced himself to his brothers and told them that he forgave them by saying,

"This day let no reproach be (cast) on you: Allah will forgive you, and He is the Most Merciful of those who show mercy!"(Yusuf, 12/92)

Hazrat Yusuf (pbuh) invited his father, mother and all of his brothers to Egypt.

When his family arrived in Egypt, Yusuf (pbuh) made his parents sit on the throne; his eleven brothers bowed down before him. Then, Yusuf (pbuh) said,

"O my father! this is the fulfilment of my vision of old! Allah hath made it come true! He was indeed good to me when He took me out of prison and brought you (all here) out of the desert, (even) after Satan had sown enmity between me and my brothers. Verily my Lord understandeth best the mysteries of all that He planneth to do: For verily He is full of knowledge and wisdom." (Yusuf, 12/100)

Thus, Banu Israel settled in Egypt, leaving Palestine. After a while, Yaqub (pbuh) died. Yusuf (pbuh) prayed Allah as follows:

"O my Lord! Thou hast indeed bestowed on me some power, and taught me something of the interpretation of dreams and events― O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter Take thou my soul (at death) as one submitting to Thy Will (as a Muslim), and unite me with the righteous!"(Yusuf, 12/101).

The life story of Hazrat Yusuf (pbuh) is defined as "Ahsanu'l-Qasas, the most beautiful of stories" in the Quran Allah states the following for this life story, which includes many things:

"Verily in Joseph and his brethren are Signs (or Symbols) for Seekers (after Truth)." (Yusuf, 12/7).

According to narrations, the place where Hazrat Yusuf is buried is in the town of Khalil ar-Rahman, where Hazrat Ibrahim is buried, near Quds (Jerusalem). (Mefail HIZLI, Şamil İslam Ansiklopedisi)

8 Where is the sacred "Tuwa Valley" mentioned in the Quran? Why was Hz. Musa sent the first revelation in this valley?

The sacred Tuwa Valley mentioned in the Quran in two places (Taha, 20/12; an-Naziat, 79/16) is a valley in the mountain foot of Tur Sina.

Tuwa is the name of this valley and its explanation. That it is described with the attribute "sacred", which means clean and blessed, first attracts attention to the fact that divine blessing will come to clean hearts first and hence cleanliness is necessary before everything.

As a matter of fact, the following is stated in the chapter of Taha:

"Verily I am thy Lord! Therefore (in My presence) put off thy shoes: thou art in the sacred valley Tuwa." (Taha, 20/12)

Some scholars say it means "a valley made sacred twice" regarding the meaning of tuwa as "twice". In that case, it is "maf'ul mutlaq" (unqualified object) in the sense of "made sacred twice"; it reminds the same thing through emphasis. (see Elmalılı, the interpretation of an-Naziat 16)

When tafsir scholars explain why Hz. Musa was asked to take off his shoes, some scholars dealt with the material of which his shoes were made but most of the scholars preferred the view that touching that sacred place directly made him benefit from its blessing. (see Tabari, the interpretation of the verse in question)

In addition, it can be said that Hz. Musa, who were to receive divine revelation, were warned so that he would prepare himself for the revelation spiritually, pull himself together and show more specific respect. Ibn Atiyya makes an interpretation close to it. (see Tabari, Ibn Atiyya, the interpretation of the verse in question)

On the other hand, when divine revelation became manifest in Tuwa Valley, numerous angels that accompanied revelation filled that valley. The angels called "Mudabbirat", who are specifically appointed to fulfill the divine order, blessed the valley. In that case, it was necessary to take off the shoes on the land of the sacred valley, which received sacredness and blessing, in the face of the manifestation of the divine revelation in terms of good manners. Thus, the body would have direct contact with the soil and the divine blessing and current in it would be transferred to the heart and brain better.

Hz. Musa was given the duty of prophethood in this sacred valley. His whole body became ears for the sound that came. His attention focused on one point. The sound that came reached the heart and encompassed the spirit. Therefore, people circumambulate the Kaaba barefoot.

How and why the incident took place

It is not without any reason that Hz. Musa took his family and left Madyan in a cold weather. He left Madyan based on the inspiration he received and went to Egypt, to Sons of Israel.

Hz. Musa left Egypt beforehand since he had killed a man by mistake and people had aggressive feelings against him, based on an inspiration that came to his heart and went to Madyan. He married the daughter of the Prophet Shuayb (Jethro) there. He remained there for about ten years and was educated by the Prophet Shuayb. After that, he had important and great duties to fulfill.

First of all, it was necessary to invite Pharaoh, who went astray, who treated Sons of Israel as if they were second-class and even third-class citizens and who deified himself, and to save Sons of Israel from his oppression and torture.

That is one of the reasons why Hz. Musa left Madyan with his family and received divine revelation while he was passing through Tuwa Valley. (see Celal Yıldırım, İlmin Işığında Asrın Kur’an Tefsiri, the interpretation of Taha 16)

9 Who is Prophet Loot (Lut)?

Hazrat Loot is the son of Aaron, Hazrat Ibrahim’s brother. He was sent as a prophet to the people of Sodom who started the practice of homosexuality for the first time. They were destroyed totally, because they did not obey Hazrat Loot and went on that disgusting deed. The following is stated in the verse about it:

“We also (sent) Loot: he said to his people: "Do you commit lewdness such as no people in creation (ever) committed before you? For you practise your lusts on men in preference to women: you are indeed a people transgressing beyond bounds." And his people gave no answer but this: they said "Drive them out of your city: these are indeed men who want to be clean and pure!" But We saved him and his family except his wife: she was of those who lagged behind. And We rained down on them a shower (of brimstone): then see what was the end of those who indulged in sin and crime!” (al-Araf, 7/80-84).

For other prohets mentioned in the Qur'an click here.

10 Who ate the forbidden fruit of Paradise at first, Adam or Eve? Is there any knowledge concerning this?

Along with the information regarding the person who ate the forbidden fruit at first was Eve (see, Tabari; Qurtubi; Ibn Atiyya; Bursevi; the interpretation of the verses 35-36 of al-Baqara, 2/35-36), there is also information suggesting that it is Hz. Adam who ate first from the tree and after that his spouse followed him. (See, Ibn Ashur, the interpretation of the verse 36 of al-Baqara, 2/36)

The information concerning Adam’s approach to the forbidden tree and the manner of his disobedience and its results are different in the Torah and the Qur’an.

According to the Torah, the serpent (snake) which is the most deceitful animal of the wilderness had approached Eve, who was living in the Garden of Eden (Paradise). It deceived her by saying, “Surely you will not die, for God knows that when you eat from it your eyes will open and you will be like divine beings who know good and evil.” And after that, Eve gave the fruit to Adam and let him eat from it, too. (Genesis, 3/1-6)

The element of serpent which is present in some Islamic history books is totally based on non-Islamic sources.

According to the Qur’an, it is Satan who encouraged them to approach the forbidden tree. Satan, who was jealous of Adam, at first refused to prostrate before Adam, which was the order of God (see al-Araf 7/11-12) and deceived him later on causing him to sin. There is no information in the Qur’an and authentic hadiths about Satan’s entering Paradise and its approach to Adam and Eve. Information, which is in other religious sources, was generally taken from Apocrypha Jewish sources. Some of them exist because of the misinterpretation of verses and hadiths.

For this reason, it is difficult to say about who ate the forbidden fruit first. Besides, the following verses show that the act of deceiving by Satan and their eating of the forbidden fruit are together, “Then did Satan make them slip from the (Garden) and get them out of the state (of felicity) in which they had been.” (al-Baqara, 2/36), “Then began Satan to whisper suggestions to them, in order to reveal to them their shame that was hidden from them (before): he said, "Your Lord only forbade you this tree lest ye should become angels or such beings as live forever." (al-Araf, 7-20) and “In the result, they both ate of the tree. (at-Taha, 20/121).

On the other hand, we should not overlook the aspect of this event regarding us. In it, there are many important warnings such as being aware of Satan’s traps, being sensible to obey God’s prohibitions.

11 What does Risalat and Valayat mean?

Risalat is Gods entrusting someone with a duty (of prophethood), Valayat (Curatorship) on the hand is ascension of someone to the God. That is to say, God charged (entrusted) some people as a Messenger for the (benefit) of people. That is charging someone with a task. God knows best upon whom to place His Message (Al-Anam Surah, 6:124) with the statement of the verse, he who is capable is going to be charged with the duty (messengership). First human Adam (peace be upon him) is the first prophet at the same time. Every community has its Messenger (Yunus Surah, 10:47) as clearly understood from the verse it has been sent (a prophet) for every society. Prophet Muhammad (peace be upon him) is the seal of the prophets. The message that he holds embraces all humankind.

Risalat (messengership) has been ended with Prophet Muhammad (pbuh). However, Valayat (curatorship) continuous. Risalat and Valayat are like the two seas that do not transgress. No curator (holder of guardianship of religion) can reach up to the level of Nabii (prophet).

Curatorship is the evidence of Messengership. Curators approve the principles of belief that Messengers conveyed with some kind of a heartfelt observation and spiritual pleasure by seeing those principles as they have received (from God) personally. (1)

It had been given powers of working miracles to the messengers by God; on the other hand, special talents, and acquirements are given to curators. For instance, to know what one is thinking is kind of an acquirement worked by God through a curatorial. Bast-i Zaman (to live a long life in a short period) and Tayy-i Zaman (one is being in several places at a time) are two different examples.

For curatorship, showing special talents are not necessities. Companions of Prophet Muhammad even though are far higher in ranks than all of the curators are, they had not been given many special talents, and this proves our case. The books about Asr-i Saadah (Age of Happiness and tranquility in which Prophet Muhammad lived in) give the number of special skills that were shown by curators through the agency of God as not more than five. Most famous of those took place during the caliphate of Hazrath Omar. While he was sermoning, he shouted as Ya Saniya, to the hill, to the hill. Saniya was one of his commanders in chief fighting against Macusis in Iran at that time. He hears the voice of Hazrath Omar, relies on the protection of the hill, and wins the battle. (2)

Uprightness is far better than having (or showing) special talents. The verse, Pursue, then, what is exactly right (in every matter of Religion) (Hud Surah, 11:112) commands uprightness (in every matter of Religion). The aim of Tariqah (means "way", "path" or method. In Sufism it is conceptually related to Haqiqah, truth, the ineffable ideal that is the pursuit of the tradition) is not showing special talents, it is uprightness. Because world life is realm of wisdom, realm of service (in Religion), it is not realm of wage, or realm of reward.

God had curators in every age and they will always be until the Day of Judgment. Curator is a person who reminds you God when he is seen. (4) These kind of persons are the recipient of the verse, Know well that the friends (saintly servants, curators) of God –they will have fear (both in this world and the next, for they will always find My help and support with them), nor will they grieve. (Yunus Surah, 10:62) Their inner worlds are far from turbulences. They reach the level of peace and secure in mind. The brightness of their inner realm reflects to their visage. Seeing them gives you peace and reminds you holy things.

Curators (Saintly persons) are inducements for the invitation of the compassion and for the repellent of the troubles. They are like spiritual magnets. They have service ranks like the officers in the armies. Just because they are favorites in the sight of God, people who treat them as enemy will receive celestial calamities.

Sources:
1. Nursî, Mektubat, s. 444
2. Celaleddin Süyuti, Tarihul Hulefa, s.117, Sadeddin Taftezanî, Şerhul Akaid, s.78/79
3. Nursî, Mektubat, s 451
4. İbnu Mace, Zühd, 4

12 What are the duties (functions) of Prophets (peace be upon them all)?

13 Will you explain the verses that mention the family of Imran? Is there a controversy whether the Mary mentioned in the verses (3/31-38) is Mary, the sister of Moses, or Mary, the mother of Christ?

It is stated clearly in the Quran that Hazrat Maryam (Mary) is the daughter of Imran.

The following verses show it:

“Behold! a woman of Imran said: "O my Lord! I do dedicate into Thee what is in my womb for Thy special service so accept this of me! for Thou hearest and knowest all things.""(Aal-i Imran, 3/35).

“And Mary the daughter of `Imran, who guarded her chastity; and We breathed into her (body) of Our spirit; and she testified to the truth of the words of her Lord and of His Revelations, and was one of the devout (Servants).”(at-Tahrim, 66/12).

According to Ibn Jarir Tabari, the famous Islamic historian and interpreter, the pedigree of Imran, Mary’s father, is as follows: Imran is Yashhem’s son. His father is Emun; Emun’s father is Minsha, and his father is Hazqiya; Hazqiya’s father is Ahzik, and his father is Yusem, whose father is Aazarya; Aazarya’s father is Emsiya, and his father is Yawush, whose father is Ahzihu; Ahzihu’s father is Yarem, and his father is Yahwashat, whose father is Esabir; his father is Ebiya, whose father is Rejam/Rahbeam, whose father is Sulayman; Sulayman’s father is Dawud and his father is Isha (see Tabari, the interpretation of verse 35 of Aal-i Imran). (N.B. there may be some mistakes in the spellings of the names.)

According to some sources, the father of Imran, who is the father of Mary, is Masan (Razi, Abu’s-Suud, Suyuti-ad-Durru’l-Mansur, the interpretation of verse 35 of Aal-i Imran).

Imran, who is Mary’s father, who is Jesus’ mother, is the son of Masan or Yahshem. Imran who is the father of Mary, who is the sister of Moses (Musa) and Aaron (Harun), is the son of Yasher (see Abu’s- Suud, the interpretation of verse 35 of Aal-i Imran).

As it is understood from the explanation above, the Imran who is the father of Mary and the Imran who is the father of Moses and Aaron are two completely different people. Only their names resemble; they have no relation in terms of time and place.

The verses 33-36 of the chapter of Aal-i Imran mentioned in the question:

33-34. Allah did choose Adam and Noah the family of Abraham, and the family of Imran above all people. Offspring, one of the other; and Allah heareth and knoweth all things.

35. Behold! a woman of Imran said: "O my Lord! I do dedicate into Thee what is in my womb for Thy special service so accept this of me! for Thou hearest and knowest all things."

36. When she was delivered she said: "O my Lord! behold! I am delivered of a female child!" And Allah knew best what she brought forth, "And is not the male like the female. I have named her Mary and I commend her and her offspring to Thy protection from the Evil One, the Rejected."

Explanation of the verses:

The name Imran is mentioned in three places in the Quran. It is clear that the Imran mentioned in the verse above and in verse 12 of the chapter at-Tahrim is Mary’s father (Jesus’ grandfather). As for the Imran mentioned in verse 33 of Aal-i Imran, there are two views about his identity:

According to one view, this Imran is the father of Moses and Aaron. According to the other view, there is a time difference of about 1800 years between the periods when those two people lived; since the family of Jesus is mentioned beginning from verse 35 of this chapter, the Imran mentioned in verse 33 should be Mary’s father.

Even if the Imran mentioned here is regarded as the father of Hazrat Moses and Hazrat Aaron, it is not appropriate to establish a connection between the narration that they had a sister called Maryam and the information in the Quran that Maryam is addressed as, “O sister of Aaron!” (Maryam, 19/28). Establishing such a connection originates from the fact that what is meant in the verse was not understood.

When it is examined thoroughly, it will be seen that the fact that Mary is addressed as, "O sister of Aaron!" in her community means, "she is his sister in religion and she comes from his descent." Although some orientalists criticized the Quran based on the controversy in the books of some Muslim writers, there is no controversy or contrariness to the historical data in the explanations of the Quran regarding the issue.

It is understood easily that those criticisms coming generally from Christians are not objective because they do not oppose the same information in their holy book. As a matter of fact, the following is said for Elizabeth, Zakariyya’s wife, in the Bible of Luke: "She was a descendant of Aaron" (Luke, 1/5). (Ömer Faruk Harman, "Hz. İsa", İFAV Ans., IV, 424)

The name of the woman mentioned as the wife of Imran and mother of Mary is not given in the Quran. Her name is mentioned as Hanna in Islamic sources and as Anna in Christian sources. There are various narrations regarding Imran’s wife dedicating her child in her womb to Allah.

According to one narration, when Imran, who had not had a child for a long time, saw a bird feeding her young, she envied the bird and prayed Allah to give her a child and she promised that she would dedicate her child to the service of Bayt al-Maqdis. Her husband, Imran, died after she became pregnant. It is clearly understood from the verse that Imran’s wife dedicated the child in her womb definitely to Allah and that she prayed Allah for it.

However, the word "muharrar" mentioned in the verse and the content of her vow are interpreted in various ways. Lexically, muharrar means “freed, freed completely, nobody having any rights on him”. Here, this word is interpreted as freed from the worldly affairs and dedicating herself to worshipping Allah, a sincere slave, and – acting upon the fact that there was the practice of dedicating a child to the service of the worshipping place especially to Bayt al-Maqdis among Jews – serving the worshipping place or those who read the holy book.

It is understood that there exists a will of absolute dedication free from any conditions or limitations whether the aspect of serving Allah or the worshipping place is emphasized. Therefore, this word in the verse is translated as “without any conditions or limitations”.

When Imran's wife made a vow to dedicate her child probably to serve Bayt al-Maqdis, she probably thought she would give birth to a boy. When she saw that it was a girl, she uttered the following words as an expression of her sadness and resentment:

"O my Lord! behold! I am delivered of a female child!" Allah stated the following in the verse: "And Allah knew best what she brought forth", implying that she resented because of not knowing the real nature of the truth and that this female child would have a very lofty rank. This sentence: “And is not the male like the female” that followed was interpreted as being the word of Allah and that the definite article at the beginning of both words denoted something known; thus, the two sentences were interpreted as follows:

"However, Allah knew it better what she gave birth to; the male child that she wanted was not like this female child (,who was granted by Allah and who would be honored by a lofty rank)." (Zamakhshari, I, 186)

Acting upon the same understanding, some interpreters accepted that Maryam’s mother knew through the inspiration by Allah that her daughter would attain a very lofty rank and interpreted it as follows: "The male child (that I wanted) is definitely not like this female child (, which Allah granted)." (Razi, VIII, 27)

On the other hand, most of the interpreters state that the sentence was uttered by Maryam’s mother but that she uttered it in order to express her sadness because she thought a male child was superior to a female child in terms of fulfilling her vow.

In our opinion, in terms of the general flow of the context, it will be more appropriate to think that the sentence does not denote that boys are superior to girls but that Maryam’s mother thought a boy was different from a girl when she vowed.

The fact that Imran’s wife named her child “Maryam” shows that she continued to try to fulfill her vow though she gave birth to a female child. As it is mentioned above, Maryam is the name of the sister of Moses and Aaron and the name Maryam is regarded as a very respectable name among Sons of Israel.

Thus, Imran’s wife established a meaningful connection between her father’s name and the father of Maryam, who was the sister of Moses and Aaron by naming her daughter Maryam because she was also Maryam, the daughter of Imran.

Although it is claimed in the books of tafsir (interpretation) that Maryam meant "a person who worships Allah" (Zamakhshari, I, 186) and "a person who serves the Lord" (Shawkani, 1,372) in their language, Qasimi states that when the meanings of the names in the Old Testament and New Testament are studied, a different meaning ("bitterness", "bitterness of the sea") is seen. (IV, 835) In the dictionaries of the Bible, after it is stated that Maryam could be a simple noun or a compound, it is expressed that there are several views and explanations about its meaning; the main meanings of Maryam are: bitter sea, their revolt, the lady of the sea, a drop of the sea, starfish. (for instance, see H. Lesetre, "Marie", Dictionnaire De La Bible)

After naming her, Mary’s mother prayed Allah sincerely as follows: "I commend her and her offspring to Thy protection from the Evil One, the Rejected." The reason why Maryam mentioned her offspring could be understood as the fact that she wanted her child, whom she dedicated to Allah, not to obey the devil, that she asked her Lord to protect her chastity and that she prayed for the good of her offspring in general. However, it also seems to support the interpretation of those who interpret the previous sentence stating that she knew through the inspiration of God Almighty that she would be a mother of a great prophet. (see Diyanet Tefsiri, Kur’an Yolu: I/400-401)

14 The Grave of a Prophet

However, there aren’t any absolutely trustable narrations about where the grave of Prophet Solomon is, there is a narration which is given below.

According to the narration: Prophet Solomon (peace be upon him) was buried next to his father Prophet David (peace be upon him). (Yakobi- Tarih (history) v.1, p. 60; Ibn Haldon- Tarih (history) v.2, part 1, p. 99). But there isn’t any information about the place of the grave of Prophet David (peace be upon him).

Most of the other narrations on this topic are not reliable.

15 How was the ark of Prophet Noahs?

16 Where was the prophet Lot’s (PBUH) nation destroyed, in the city of Pompei of Italy or in the Dead Sea, which is known as the Lake of Lot?

The Qur’anic expression of “Mutafikat” is the name of cities where the nation of Lot resided. (At-Taubah, 70; Al-Haaqqa, 9) These are five cities. It is narrated that four hundred thousand people lived in these places.

The place where this torment struck nowadays is called Bahr al-Mayyit (The Dead Sea) or The Lake of Lot.

WHAT DO SCIENTISTS SAY ABOUT THE DESTRUCTION OF THE NATION OF LOT?

The following explanations are given in the magazine called Bilim ve Teknik regarding the issue:

This event occurred 4000 years ago; that is, at the beginning of 2000 BC and according to estimates in the years of 1900 BC. The German author Werner Keller explains and mentions about the destruction of these two cities in detail in his book titled, “The Bible is right after all” based on archeological and geological research and investigations. This highly famous book of Keller has been translated into twenty-two languages and sold millions of copies!

According to the explanations of Keller, as being narrated by the Torah (and other divine books) and the detailed researches and diggings of American archeologists and geologists, the destructed locations of the cities of Sodom and Gomorrah are the surroundings of the valley of Siddim and the bottom part of the Lot Sea. It has also been understood by diggings that once there were extensive settlements in these locations.

The researchers were disappointed by failing to find the locations of Sodom and Gomorrah after digging with high hopes; and the possibility of finding the locations of these cities is out of question from now on; for, these cities are buried in the bowels of earth as it is explained below.

Keller explains this great destruction, which caused the horrific event, and the geological condition of the place before this destruction as follows:

A tongue like the place in the eastern part of the Lot Sea forms a peninsula and protrudes into the inner parts of the sea. Arabs named this part as al-Lisan that is “the tongue”. Here, there is a sharp but an invisible bend in the base of water that almost divides the lake into two parts. Though the base which is at the right part of the peninsula is 400 meters deep, the left part of it is amazingly shallow. With the measurements that have been made in the recent years, it has been understood that the depth of this place is hardly 15-20 meters. When a person travels at this lower part of the Lot Sea by a boat at a time when the sun rays reflect on water in the proper direction, he will come across with an amazing scene. Forest trees start to appear under the water a few miles over the shore. These are the trees that are preserved by the excessive salt of the lake.

The trunks of trees and their remains that are seen in green color must be very old. In the past, when the leaves of these trees became green and bloomed, it was possible that the prophet Lot (PBUH) used to graze his herd! In the past, this strange tongue of the Sea of Lot was the valley of Siddim.

The reason of the destruction of Sodom and Gomorra is understood by the observations of geologists. American geologists firstly explained why the river bed of Jordan is so stiff. In fact, the Jordan River flows on a distance of 190 km river bed with a slope of 190 meters. This situation and the Lot Sea’s being lower than the sea level at 400 meters is caused by a great geological event that occurred in this region.

The Jordan River valley and the Sea of Lot is made up only a part of a crack or rift that passes by on this region of our planet earth. The condition and length of this crack on earth’s crust has recently been discovered. This crack starts from the slopes of Taurus Mountains to the south part of the south shores of the Lot Sea and stretches over the Arabian desert to the Aqaba Gulf and from there it passes by the Red Sea and ends in Africa. It is understood that in places where this long destruction goes on, there were strong volcanic activities. There are black basalts and lavas in places such as Galilee Mountains and at high parts of Jordan plateaus and Gulf of Aqaba.

It is possible that once there was a great collapse and a terrific earthquake that occurred along with explosions, thunderbolts, fires and natural gases and this resulted in the collapse of Siddim Valley as well as the cities such as Sodom and Gomorrah into the bowels of earth. The cracking and the collapsing of the earth’s crust caused the sleeping volcanoes to move freely. There are also extinct craters in the upper valley of Jordan; and in these places, there are large lava masses along with basalt masses on lime masses.

An interesting point is that though there is no mention about an earthquake in the Torah, Ahmed Cevdet Pasa, mentioned about an earthquake in his book titled Kısas-ı Enbiya that is, the History of Prophets. Ahmed Cevdet Pasa states the following:

“Lot, the son of Harran, who is the brother of Hazrat Abraham, passed with him from Babel to Damascus and he was sent to Sodom region. The inhabitants of this place were unbelievers and sinners. Their actions were lawless and they used to commit prostitution that had not been seen before in any nation. Hz. Lot invited them to the true path but they did not listen. He advised a lot but they did not accept. God Almighty pelted them with stones and destroyed their villages with an earthquake. He destructed them all. Only Lot and his family members survived by leaving that place at night.” (Ahmed Cevdet Pasa, Kısas-ı Enbiya, I. Cilt, Milli Eğitim Basımevi, Istanbul.)

The cities and the surroundings of Sodom and Gomorra became the victim of such a divine destruction; and after a huge disaster that occurred 4000 years ago, the cities of Sodom and Gomorra sank into the bowels of earth. (Bilim ve Teknik, Sodom ve Gomorra, Prof. Dr. Arif Akman, 152.)

(see. Mehmet Dikmen, Peygamberler Tarihi)

17 Can you give me some brief information about Prophet Abraham's (pbuh) life?

Prophet Abraham (Ibrahim) is one of the great prophets most mentioned in the Quran. His religion is named “Khanif” in the Quran. A divine book of ten pages was sent down to Prophet Abraham. He is also the ancestor of Prophet Mohammad.

Prophet Abraham was born in Urfa, which was under Nemrud’s rule. Nemrud and his people used to worship idols, stars, the moon and the sun. Abraham’s father was also a pagan, earning his living by making idols and selling them. When Abraham was given the duty of prophethood, he firstly conveyed the message of the true religion to his father, yet he did not accept it.

Prophet Abraham wanted to show people that nothing is worth worshipping apart from Allah and when stars, the moon and the sun set and disappeared, he tried to direct people to the belief of Allah’s oneness by saying “La uhibbu’l-afilin (I love not those that set; they cannot be gods)”.

Moreover, he broke all the idols in the idol-house except the biggest idol in order to show his people how powerless and useless the idols they were worshipping were. For this reason, people questioned Prophet Abraham. Prophet Abraham said: “Maybe this big one did it, ask it, if it speaks.” And people said: “You know well that they cannot speak”. And Prophet Abraham said: “Do ye then worship, besides Allah, things that can neither be of any good to you nor do you harm?”.

Thereupon, a great controversy occurred between the king of the country, Nemrud, and Prophet Abraham. Eventually, Nemrud decided to punish Abraham by throwing him into fire. However, Allah ordered the fire “O fire, be cool and safe for Abraham” and the fire did not burn him.

Prophet Abraham tried to guide his nation to the true belief for some more time but the ignorant people did not want to accept it. Prophet Abraham migrated firstly to Harran and then to Egypt and lastly to Palestine with his wife Sarah, his nephew Lot and other true believers who trusted in his words.

After Prophet Abraham migrated, the people of the nation left behind and Nemrud were attacked by mosquitoes; Nemrud and many of them were destroyed in this disaster.

Prophet Abraham did not have a child although he grew quite old and he asked for a child from Allah and his prayer was accepted. Hajar gave birth to Prophet Ishmael who is also an ancestor of Prophet Muhammad. Later, his other wife Sarah gave birth to Prophet Isaac, who is the ancestor of succession of the prophets sent to Israelites.

After some time, Prophet Abraham was tested with an order to sacrifice his son Ishmael. Abraham took his son Ishmael and Ishmael’s mother Hajar to Makkah as Allah ordered. Later, he built the Kaaba, which is the first place of worship, with his son Ishmael and Ishmael settled down there. Our Prophet Muhammad, as a grandchild of his, came into the world in the same place after centuries.

Prophet Abraham was called “Khalillullah (Allah’s friend)” or “Khalilu’r-Rahman (Friend of the most Merciful)” because he always prayed for Allah’s friendship and he only expected help from Him.

18 Why do we need prophets?

19 Some cannot comprehend Jesus (PBUH) being born without a father. How can we make an explanation for them?

One of the points which most people wonder about is Jesus Christs having been born without a father. Some cannot comprehend this.

Here what misleads us is our perspective. We usually make a comparison considering that deeds of Allah and those of us are similar. We must know that the word of be is enough for Allah to make something happen for the things, which are impossible for us to do. That Allahs commanding, Be is enough for the things to be, which are impossible for us to do. Not only was Jesus Christ (PBUH) born without a father. There are many examples like this in the world of the living beings. Bees are only one of these examples.

As known, there is a queen bee in each beehive. Once in her life, she goes out flying for a mating. During this flying, she mates with the speediest male bee; and the sperm (male reproductive cells) she gets from him is stored in a sac. After she returns to the hive, she starts to produce eggs. Eggs pass by the sac in which there are sperms. At this moment, the sperms fertilized some eggs. Some come out of the eggs even without fertilization. Female bees come out from the fertilized eggs and male bees from the ones, which have not been fertilized. We call this kind of reproduction Parthenogenesis reproduction in biology.

If we deny the birth of Jesus Christ without a father by saying we cannot comprehend it, how can we explain the birth of billions of male bees without a father each year?

Another example is aphids. These insects, which live on sucking sap from the leaves and buds of some plants in the spring, produce young ones without mating (namely without father). All of these young ones are female. Insects, which mate with males in the autumn, do not produce young ones but they produce eggs. In the spring, young female ones come out from these fertilized eggs. Males come into existence only in the autumn.

Daphnis also show parthenogenesis (namely without father) reproduction in a certain season. Young ones come out from the eggs, which are unfertilized.

As seen above, both aphids and daphnia reproductions without father are not constant. They occur only in certain seasons. That is to say, Allah Almighty indirectly says, I am able to change the law of reproduction with my wisdom whenever I wish. I am able to create living beings without a father as well as with father. Let causes not mislead you.

It is possible to increase the examples more. Ants, itch mites, and some of worms reproduce asexually by parthenogenesis (without father).

Our parents are just causes for our coming to the world. Do they have any other role apart from this? For example, is it our mother or father who has given our eyes and hands? Moreover, where do we have our spiritual tools such as mind, memory, imagination, hate, compassion? Let us consider our body, which takes its present form by first growing out of a single cell. Who is that owner of power who has made this marvelous building from a single cell?

Since we exist, cannot deny ourselves, and were created from a single cell, how is it that the owner of knowledge and power cannot create us without father and mother? Is it not Him Who created our mother and father too. The laws of reproduction in the world do not have necessarily take place by means of a male and a female. Bacteria reproduce as rapidly within a few hours as to see their several previous generations. Nevertheless, there is neither father nor mother available. A bacterium divides into two and there appear two bacteria.

On the other hand, one must not forget that the first creation of millions of kinds of plants became without mother and father.

There might be an exception for every law. As an exception to the law of coming to the world by means of mother and father, Jesus (PBUH) was created. This is a testing for human beings. The Divine Wisdom wished so. Jesus (PBUH) is among the great prophets. The miracles, which were given to the prophets by Allah (SWT), were the same kind as what their contemporaries were advanced. Since at the time of Jesus (PBUH) medicine was popular and his creation became in a fatherless way that astonished and still astonishes the medical professionals; and he continued with his miracles such as resuscitating the dead.

That Jesus Christ (PBUH) was without a father neither brings deficiency into Allah Almightys power nor a decrease to His knowledge. On the contrary, it shows that He can create anybody in a way He wishes. With this incident, He warns us not to be drowned in the causes. He shows that parents are only causes, and, if His wisdom requires, He is able to create human beings and even all beings without parents as well.

20 Did the Flood of Noah cover the whole world? Did the humankind continue from Hz. Nuh (Noah)?

Hz. Nuh lived in Kufa, which is in Iraq today. His nation also lived there. They went to extremes in disbelief and heresy. Allah Almighty assigned the duty of prophethood to Hz. Nuh so that he would save them from heresy and lead them to the true path. He was forty years old then. He called his people to the truth persistently. He asked them to believe in Allah. The struggle between belief and unbelief continued intensely. However, his nation insisted on being unbelievers and did not accept the truth.

Nuh addressed Allah Almighty as follows in the chapter of Nuh: "O my Lord! I have called to my People night and day: But my call only increases (their) flight (from the Right). And every time I have called to them, that thou mightest forgive them, they have (only) thrust their fingers into their ears, covered themselves up with their garments, grown obstinate, and given themselves up to arrogance." (Nuh, 5, 6, 7)

The nation of Hz Nuh did not agree to believe in him and asked him to send the wrath he had warned them about. Finally, Hz. Nuh addressed his Lord as follows:, "I am one overcome: do Thou then help (me)!" (al-Qamar, 10) Then, he prayed,"O my Lord! Leave not of the Unbelievers, a single one on earth! For, if Thou dost leave (any of) them, they will but mislead Thy devotees, and they will breed none but wicked ungrateful ones." (Nuh, 26-27)

Then, Hz. Nuh built a ship as Allah Almighty instructed him. The number of the believers was eighty, including three of his sons. Those who believed in him went aboard the ship. They allowed a pair of all species of animals on board. The water gushing out of the ground and raining from the sky covered the earth and the earth was flooded. All of the people and animals except the ones on the ship died. After the deluge ended, the ship (Noah's Ark) rested on Mount Judi around Mosul.

There are different narrations whether the deluge covered the whole world or not. Some scholars hold the view that it covered the whole earth since the water went over high mountains. However, the view of the majority of the scholars is that the deluge covered the region where the nation of Hz. Noah lived, not the whole world. For, in terms of wisdom and reason, it should cover only the area where the nation of Hz. Nuh lived. As a matter of fact, the disasters that hit the nations of Lot, Ad and Thamud were observed only in the regions where those nations lived. According to the data that exist, interpretations and general view, the nation of Hz. Noah lived around the Lake of Lot and Mesopotamia. Therefore, it is possible that the deluge took place in the area that included those regions.

There are different views about from whose progeny the humankind continued after the deluge of Noah.

There are some verses regarding the issue. Two of them are as follows:

"And made his (Noah's) progeny to endure (on this earth)." (as-Saffat, 77)

"O ye that are sprung from those whom We carried (in the Ark) with Noah! (al-Isra, 3)

In some tafsir (exegesis) and history books, and in the Bible, it is stated that the humankind spread to the world from the sons of Nuh called Shem (Sam), Ham and Japhet (Yafas). According to this information, the progeny of the human beings who survived the deluge ended and only the progeny of Nuh continued in the world. There are two more views in tafsir books:

a) According to the view reported by Shawkani, what is meant by "Noah's progeny" are the believers that survived together with him. As a matter of fact, that are sprung from those carried (in the Ark) with Noah (17/3), and on some of the Peoples (who will spring) from those with Noah (11/48) are mentioned in the Quran. Accordingly, the progeny of those that survived together with Noah also continued.

b) The view that the deluge covered the whole world and hence nobody survived except those on Noah's Ark is common but Noah was not sent to the whole humankind like Hz. Muhammad; he was the prophet of only his own nation; then, according to those who hold the view that the information given about the deluge here and other verses, it is a regional deluge. They say the people who lived in the regions where the call of Noah did not reach also survived and their progeny continued. (see Elmalılı, Hak Dini; Diyanet, Kur’an Yolu)

Accordingly, the progeny of those other than the children of Noah also continued. What is meant by the progeny in the verse “And made his (Noah's) progeny to endure (on this earth)” is the progeny of those other than the unbelievers. For, it means the progeny of the unbelievers was drowned in the deluge. (Qurtubi, al-Jamiu li-Ahkami’l-Qur’an)

We will quote from the tafsir of Elmalılı related to his views whether anybody other than those on Noah's ark survived or not and from whom the progeny of humankind continued:

Though some scholars say, "All of those on Noah's Ark except Noah's three sons, Sam, Ham, Ya'fas and their wives died without leaving any children", we do not find this view appropriate due to the following verse: "The word came: "O Noah! Come down (from the Ark) with Peace from Us, and Blessings on thee and on some of the Peoples (who will spring) from those with thee." (Hud, 11/48) For what is meant by "those with thee" is "but only a few believed with him." (Hud, 11/40) Then, the reference here is probably those who were drowned rather than those on the Ark. However, it can be said that the progeny of those on the Ark was regarded as his progeny in terms of majority; and those who survived like that were regarded as his progeny; and he was named as second Adam.

Tabari says Arabs come from the children of Sam, the Sudanese from the children of Ham, Turks and others from the children of Yafas. After quoting the statement of Tabari in his book called "Bahr", Abu Hayyan writes as follows: Some scholars said, "Allah left the progeny of Noah eternal and lengthened his life. However, not all human beings come from his progeny. There are also some people among nations that do not come from him."Alusi writes as follows: "It looks as if this group does not say that the drowning in water is general. Noah prayed against the unbelievers but he was not sent to the whole humankind in the world. For, being universal in terms of prophethood is one of the properties of Hz. Muhammad (pbuh), the last prophet. It is also possible to say that it is general but to refer it to those who were drowned specifically. (Elmalılı, Hak Dini)

As for the issue whether the prayer of Noah as “O my Lord! Leave not of the Unbelievers, a single one on earth!", includes all of the unbelievers in the world, the world "ard" (earth) is sometimes used as the earth and the world and at other times as a certain piece of land/region:

What is meant by the word "ard" (land) in the following verse is Makkah: "Their purpose was to scare thee off the land, in order to expel thee" (al-Isra, 17/76) Therefore, this word is usually translated as "homeland" in the translations of the Quran.

In the following verse, the word "ard" (land) is used as the region of Hejaz (or Byzantine/Persian region): “The Roman Empire has been defeated―In a land close by”(Rum, 30/2).

Thus, if it is proved that the deluge of Noah was regional, it is permissible to accept the word ard (earth) as the region where his nation lived, not as the whole earth: "O my Lord! Leave not of the Unbelievers, a single one on earth!" (Nuh, 71/26) It is a controversial issue. The word ard can be interpreted as global or local in terms of the deluge.

We also advise you to read the following article:

When NOAH'S ARK is mentioned, some questions come to mind:

Did the deluge of Noah cover the whole world? How did Noah find the pairs of animals that he put on the Ark? Where did the Ark rest after the deluge?

The great heavenly books mention the incident of Noah. However, some interpretations and evaluations are made since there are not all details in those books. Some Christian researchers claim that the deluge covered the whole earth and that all species of living beings were allowed on the Ark.

Hz. Nuh is mentioned among great prophets in both the Quran and the Torah. He has an important place in the history of the humankind. After Hz. Adam, the humankind spread to the world again with the few people around Noah. The nation to which he was sent was hit by a big disaster known as "the Deluge of Noah".

The incidence of the deluge is mentioned in various chapters of the Quran:

"So We inspired him (with this message): "Construct the Ark within Our sight and under Our guidance: then when comes Our command and the fountains of the earth gush forth, take thou on board pairs of every species, male and female, and thy family― except those of them against whom the Word has already gone forth: and address Me not in favour of the wrongdoers; for they shall be drowned (in the Flood)." 1

Allah Almighty states that the Ark will be constructed with His help. Some tafsir scholars state that Jibril (Gabriel) helped Noah construct the Ark. 2

The gushing forth of the tannur (fountains of the earth), which is used as tandır in Turkish in the sense of oven dug in the ground can be interpreted as the time when the water gushed forth and also as the steam boiler of a ship, implying that it was a steam ship. 2

If it is considered that steam ships were started to be used around 1700's in the world, it can be said that Noah's Ark gives us important clues about the history of humankind.

Noah was ordered to take a pair of each species on board as soon as the fountains of the earth start to gush forth. Hz. Nuh probably took some animals that he would need during the voyage like chickens, sheep, goats, camels, cattle and horses. There is no need and time to take all species of the living beings, from the butterfly to the ant, from the snake to the mole.

It is stated that water gushed forth from the ground and it rained from the sky during the deluge:

"So We opened the gates of heaven, with water pouring forth. And We caused the earth to gush forth with springs so the waters met (and rose) to the extent decreed. But We bore him on an (Ark) made of broad planks and caulked with palm-fibre."3

It is stated that the Ark rested on Mount Judi after the deluge:

"When the word went forth: "O earth! Swallow up thy water, and O sky! withhold (thy rain)!" and the water abated, and the matter was ended. The Ark rested on Mount Judi, and the word went forth: "Away with those who do wrong!"4

Judi is a mountain with a height of about 2000m in the southeast of Turkey around the city of Şırnak. It is also narrated Hz. Nuh guided people around Iraq and there is a mountain called Judi in Mosul, Jizra and Damascus, too and that the Ark is somewhere near those towns. 5

If the word Judi is regarded as an adjective instead of a proper noun, it means "fertile land"; it is stated that Noah prayed as follows: "O my Lord! Enable me to disembark with Thy blessing"6; therefore, the Ark may have rested on a place near fertile land. 7

It is stated in the Torah that the Ark rested on Mount Ararat (Ağrı). 8 It is not possible for Noah's Ark to be on Mount Ararat because the height of this mountain is 5165 m. How can people disembark the Ark there and live on that mountain, which is covered in ice all the time? It is virtually impossible to lead a normal life biologically on the top of Mount Ararat due to very low air pressure.

There is no definite information in the heavenly books about what part of the world Noah lived and where the deluge took place. The Quran states the following regarding the idols of the nation of Noah:

"And they have said (to each other) Abandon not your gods; abandon neither Wadd nor Suwa, neither Yaguth, nor Yauq, nor Nasr!"9

The idols with those names are seen in Arabia but they are local names symbolizing the moon and stars of Mesopotamian gods. Therefore, it is decreed that the nation of Noah may have lived in Mesopotamia. 10

It is stated in the Quran that the land of the nation of Noah, which was flooded, was inherited by the people of Ad and then by the people of Thamud; and it is stated that this place is the city of Iram:

"Call in remembrance that he made you inheritors after the people of Noah, and gave you a stature tall among the nations. Call in remembrance the benefits (ye have received) from Allah: that so Ye may prosper."11

It is stated that the people of Thamud settled in the same place after the people of Ad:

"And remember how He made you inheritors after the Ad people and gave you habitations in the land."12

"Seest thou not how thy Lord dealt with the `Ad (people)―Of the (city of) Iram, with lofty pillars, The like of which were not produced in (all) the land? And with the Thamud (people) who cut out (huge) rocks in the valley?”13

The city of Iram is also mentioned in the Torah. Therefore, it is highly probable that the nation of Noah lived in the city of Iram before the deluge. It is stated that this settlement is the center of Edom in the southwest of the Lake Lot. 14

It is generally accepted that Noah settled in the city of Ur in Mesopotamia together with the people near him. It is stated in the Quran that the number of the people with him was very few:

"..But only a few believed with him."15

In the Torah and Talmud, which is the second holy book of Judaism, it is stated that Noah is the great grandfather of Hz. Ibrahim (Abraham) and that Abraham lived with him in the city of Ur until he died. 16

In terms of wisdom and reason, the deluge of Noah should cover only the area where the nation of Hz. Nuh lived. As a matter of fact, the disasters that hit the nations of Lot, Ad and Thamud were observed only in the regions where those nations lived. According to the data that exist, interpretations and general view, the nation of Hz. Noah lived around the Lake of Lot and Mesopotamia. Therefore, it is possible that the deluge took place in the area that included those regions. There is no reasonable explanation showing that the deluge covered the whole earth.

There is no clear document about the time when Noah lived but it is stated that he might have lived in 22nd or 21st century BC based on the information in the Torah. 17 It is stated in the Torah that Ibrahim, who is Azar's son and Noah's grandson, was born 292 years after the deluge, grew up with his great-grandfather Noah and that Noah died when Ibrahim was 15. 18

Some researchers mention the year 2347 BC and others the year 2650 as the year when Noah's Ark rested on the mountain. 20 Acting upon what they say, it is possible to say that the deluge of Noah took place about 2500 years Before Christ.

In conclusion, it can be said that the deluge of Noah took place about 4500 years ago in and around the city of Iram, which is the center of today's Edom in the southwest of the Lake Lot; one female and one male from each species of animals that could be needed were taken to the Ark. After the deluge, the Ark rested on a mountain around Mesopotamia and the people of the Ark probably settled in the city of Ur in Mesopotamia together with Noah.

FOOTNOTES:

1-al-Muminun /27
2-Bilmen, Ö.,N. Kur’an-ı Kerim’in Türkçe Meâli Alisi ve Tefsir. 1971, Vol. 5, p 143
3-al-Qamar/11-13;
4-Hud / 44;
5-Ahmet Kasım, Kur’an-ı Kerim’in Türkçe Meâli, 1997;
6- al-Muminun /29;
7-Sarıkçıoğlu, E. Dinler Tarihi. Isparta, 2000, p. 65;
8-Genesis, 4,8;
9-Nuh/23;
10-Höfner, M. Die Voislamische Religionen Arabiens. Stuttgart, 1970;
11-al-A’raf/69;
12-al-A’raf / 74;
13-al-Fajr / 6-9;
14-Davis, D.J.The Westminster Dictionary of The Bible. Philadelphia, 1944, p. 267;
15-Hud / 40;
16-The Torah, Genesis, XI,26; Talmud, 31 ff;
17-Bucaille, M. Tevrat, İnciller ve Kur’an. Translated by M.Ali Sönmez. Konya, 1979, p. 61;
18- The Torah, Genesis, 36,43; 1.Tarih l, 54;
19-Günel, A. Türkiye Süryanileri tarihi;
20-Sarıkçoğlu, E. Kur’an ve Arkeoloji Işığında Hz. Nuh ve Tufan Olayına Yeni bir Yaklaşım. İslam Araştırmaları Dergisi, Vol. 9, issue:1-4, 1996, p. 201.

Prof. Dr. Âdem Tatlı

21 Did there ever come to jihns Messengers from among themselves?

"O assembly of the jinn and humankind! Did there never come to you Messengers from among yourselves, relating to you My signs and Revelations, and warning you of encountering this Day of yours?" They say: "We bear witness against ourselves." The life of the world had deluded them, and (just as their speeches and actions in the world testified to their unbelief, so) they have borne witness against themselves that they were unbelievers. (Al-Anam Surah, 6:130) They will say: "Yes, indeed, a warner came to us but we denied (him) and said (to him): "God has never sent down anything, you are only in a great error." (Al-Mulk Surah, 67:9) Verses indicate that Jihns received Messengers. However, just because the verses are pertaining to the common, it should be comprehended that Messengers are common for both humankind and Jihns. Especially, Prophet Muhammad (peace be upon him) was sent as a messenger of humans and jihns.

Ismail Hakki Bursevi, on the matter of had jihns ever received a messenger or not says:

Doubtless, both jihns and humans are responsible to the God. However, when it comes to the matter as if jihns had ever received a Messenger from among their kind, there is a possibility but it could have been from humankind too. Its being from among different kind should not be a restriction for them to satisfy their needs. In this case, elites among jihns could be messengers of prophets and convey their messages to their own kind (nation), and it is religiously permissible. On the other hand, there is an accord of viewpoints in the idea that Prophet Muhammad (pbuh) is the Messenger of both humans and jihns. Messengers before Prophet Muhammad (pbuh) were only sent for a particular community. Prophet Suleiman was not sent with the title of Prophet of all. He was entrusted with a duty of sovereign, governor, and administrator. According to the expression among you in the verse, it indicates the first explanation above, namely messengers can be both and humans and jihns. Or it indicates the second explanation, namely Prophets can only be from humankind. However, by calling as, O assembly of jihn and humankind, Did there never come to you Messengers from among yourselves the usage of among yourselves confirms that prophets can be from both kinds.

Emalili Hamdi Yazir, relating to the matter says:
Humans and jihns being one society explains us that the prophets of humankind are prophets of the jihns. Human and jihn evils being enemy to the prophets is also related with this. Especially, there is no doubt that the last prophet, Messenger of God; Prophet Muhammad (pbuh) is the prophet of both humans and jihns. In fact, Busayri explained it with a delectable stave:

Muhammedün Seyyidül-Kevneyni;
Vel-Ferikayni min Arabin ve min Acemi

Muhammad is the master of two worlds;
Humans and jihns, Arab and non-Arab. (2)

Sources:
(1) Bursevi, Ruhul-Beyan, III, 96.
(2)Yazır,HakDini,III,518.

22 Is it stated in the Quran that Noah's Ark is on Mount Judi?

The 44th verse of the chapter Hud:
“When the word went forth: "O earth! swallow up thy water, and O sky! withhold (thy rain)!" and the water abated, and the matter was ended. The Ark rested on Mount Judi, and the word went forth: "Away with those who do wrong!"

O earth! Swallow up your water! O sky, stop the rain! One should imagine the grandeur and power that those commands express. One should think of the splendor and majesty of the divine sultanate that commands and rules the earth and the sky like that. Who can oppose such a power? The water was drained and the command was fulfilled. That is, the command and judgment of torture was carried out. Those who were destined to drown drowned; those who were destined to be saved were saved. The task was fulfilled. The Ark settled on Mount Judi.

Judi is a large mountain that is also called Musul, al-Jazira, Amid and Damascus. Abu Hayyan says the reason why it is called al-Jazira or Amid is because it is near Musul. It is also said that Judi is a noun meaning any mountain. As a matter of fact, the following couplet of Zayd b. Amr b. Nufayl is like that:

"We glorify Him by saying subhanallah, subhanallah repeatedly. / The mountain and ice glorified Him before us." (See Elmalılı Hamdi, Hak Dini, the interpretation of the relevant verse)

23 Could you please give information about Prophet Jonah (YUNUS)? (Upon whom be peace)

“So also was Jonah among those sent (by Us). When he ran away (like a slave from captivity) to the ship (fully) laden, he (agreed to) cast lots, and he was condemned.” (as-Saffat, 37:139-141)
How Prophet Jonah is Mentioned in the Quran:
Prophet Jonah’s name is mentioned in four places in the Quran, namely the chapters an-Nisa, al-An’am, Yunus (Jonah) and as-Saffat. (1)
He is mentioned with the nickname given to him by Allah in two places. One of them is “Zun-nun (having the fish). This nickname of his is mentioned in chapter al-Anbiya as follows:
“And remember Zun-nun, when he departed in wrath: He imagined that We had no power over him! But he cried through the depths of darkness, "There is no god but thou: glory to thee: I was indeed wrong! So We listened to him: and delivered him from distress: and thus do We deliver those who have faith.” (2)
And the other is “Sahibu’l-Hut” (companion of the fish). This nickname is mentioned in chapter al-Qalam as follows:
“So wait with patience for the Command of thy Lord, and be not like the Companion of the Fish,- when he cried out in agony. Had not Grace from his Lord reached him, he would indeed have been cast off on the naked shore, in disgrace.” (3)
As it is seen, Prophet Jonah’s name is mentioned in six places totally in the Quran as Yunus (Jonah) four times, with the nickname Zun-nun in one place and with the other nickname “Sahibu’l-Hut” in one place. (4)
Prophet Jonah’s Lineage:
Historians have not recorded any information on Prophet Jonah’s lineage. However, they have agreed that his name is Yunus bin Matta: Matthew (Matta’s son).
Prophet Jesus is always mentioned with his mother’s name in the Quranic verses and hadiths. And Prophet Jonah is mentioned as “Matta’s son”. Although some say Matta is his mother, it is more acceptable that it is his father’s name. (see Az-Zabidi, Tajrid-i Sarih I-XII).
The people of the Book named Prophet Jonah as “Yunan bin Amtay”.
Prophet Jonah is one of the prophets of Israelites. His lineage dates back to Benjamin, a son of Prophet Jacob. And Benjamin is a biological brother of Prophet Joseph. (5)
Prophet Jonah’s Call:
Allah the Supreme sent Jonah to the people of “Ninova” living in area called Musul in Iraq as a prophet, because idolatry had entered the society of Ninova and worshipping idols had spread widely.
Prophet Jonah went to Ninova from regions in Damascus and called people there to belief in Allah. However, people did not accept his call and denied his prophethood. Allah the Supreme states the situation of the majority of people in such land as follows:
“Whenever did We send a warner to a population, but the wealthy ones among them said: "We believe not in the (Message) with which ye have been sent." (6)
Prophet Jonah advised the people of Ninova, preached to them and called them to belief in Allah. He stayed amongst them like that for years. However, Jonah did not see anything but ears dumb for the truth and covered hearts in them. He could not manage to guide them to the way of Allah. Later, he swore to them that a divine wrath would punish them if they did not believe in Allah. It did not make any change to his people and thus he left them angrily, promising them that the divine wrath was going to come upon them in three days. In addition to this, it is also said that they threatened Jonah, got angry with him and chased him away; and eventually Prophet Jonah ran away from that place.
Prophet Jonah had left them before he was ordered to go away from there by Allah because, he thought that Allah would not call him to account when he left them with his family before he was ordered and that He would not persecute him… The following statement of Allah the Supreme’s supports this view:
“And remember Zun-nun, when he departed in wrath: He imagined that We had no power over him! But he cried through the depths of darkness, "There is no god but thou: glory to thee: I was indeed wrong!” (7)
Prophet Jonah left that place not because he was angry with his Lord but with his people. If he was angry with his Lord, it would be considered a rebellion against Allah. Moreover, such an attitude is contradictory to the innocence and purity of prophets.
Abdullah ibn Mas’ud, Mujahid and a group of predecessors said: “When Jonah left them and went away and when they deserved to be punished, Allah placed regret and repentance in their hearts. They regretted what they had done to their prophets and turned to Allah. And they wore clothes made of bristle in order to give themselves pain. Then they begged their Lord for forgiveness. They separated animals and their cubs from each other. They bowed in regret and kept silent in the presence of Allah. Men, women, boys, girls and mothers all cried and wailed. Little and big animals, sheep and saddle beasts all cried out. Camels and their cubs, cows and calves, sheep and lambs mooed and baaed. They all experienced a very frightening time. Allah, with His might, mercy and compassion, removed the wrath lingering above them like a dark night because of what they had done to Prophet Jonah. For this reason, Allah the Supreme said:
“Why was there not a single township (among those We warned), which believed,- so its faith should have profited it,- except the people of Jonah? When they believed, We removed from them the penalty of ignominy in the life of the present, and permitted them to enjoy (their life) for a while.” (8)
Prophet Jonah in the Stomach of the Fish:
Prophet Jonah left his people and went to the seaside. There, he found a ship ready to set sail. He asked permission of people aboard to board on the ship. They understood that there was goodness with him and they let him board on the ship. When they reached the middle of the sea, a violent wind started to blow and the sea started to wave. Upon this, they said:
“There is a sinner amongst us.”
They decided to draw lots and throw the loser into the sea. Jonah lost and they asked him what had happened. When he told them what had happened between him and his people, they were surprised and did not want to throw him into the sea. They decided to leave him on a coast. However, Jonah wanted them to throw him into the sea so that Allah would remove the wrath upon them. And they threw him into the sea. A large fish swallowed him with the command of Allah. The fish took Jonah through darkness under Allah’s protection and supervision. When the miracle was complete, Allah ordered the fish not to harm Jonah’s flesh and bones.
The fish carried him and took him through under the sea as he was alive and invocating Allah and repenting.
Prophet Jonah, in the depths of the sea, supplicated by saying: “There is no god but thou: glory to thee: I was indeed wrong” (al-Anbiya, 21:87). (9)
Allah accepted his supplication and saved him from grief. Allah ordered the fish to leave him on a flat and wide area on a coast. Jonah gave thanks to Allah because he was saved. Allah made a tree without trunk grow over him. And he ate that tree’s fruits and sat in its shadow. So, Allah relieved his pain and accepted his supplication.
Jonah understood that all those happened to him was a divine warning to him because he left his people because he was angry with them without Allah’s permission.
Although this rule was valid for him in this matter, it can be considered for righteous servants who treat themselves unfairly. Yet, it can never be considered to be valid for prophets. However, Jonah, by leaving his people without waiting for Allah’s order, committed something which required divine warning. (10)
Allah the Supreme narrates how Jonah boarded on the ship and what happened to him later as follows:
“So also was Jonah among those sent (by Us). When he ran away (like a slave from captivity) to the ship (fully) laden, He (agreed to) cast lots, and he was condemned: Then the big Fish did swallow him, and he had done acts worthy of blame. Had it not been that he (repented and) glorified God, he would certainly have remained inside the Fish till the Day of Resurrection. But We cast him forth on the naked shore in a state of sickness, and We caused to grow, over him, a spreading plant of the gourd kind. And We sent him (on a mission) to a hundred thousand (men) or more. And they believed; so We permitted them to enjoy (their life) for a while.” (11)
When Jonah gained his health and was strong enough to walk, he returned to his people. He found that his people had repented and believed in Allah and had been waiting for their prophet in order to follow and obey him. He stayed with them, taught them Allah’s orders and prohibitions, guided them, show them the way leading to Allah and enabled them to find the right way.
Allah endowed various boons and blessings upon the people of Ninova during the time when Jonah was with them and they stayed on the right way. However, when they strayed, Allah sent them a man who destroyed their city.
Historians recorded these events and people, who were supposed to learn, learnt lessons from them.
According to a narration by Abdullah ibn Abbas, Jonah was sent to a tribe whose population was 120.000 people as a prophet because, Allah the Supreme says about the population of the tribe which he was sent as a prophet to, as follows:
“We sent Jonah as prophet to a hundred thousand or more people”. (12)
Moreover, there are some other narrations regarding the matter. Allah knows the truth the best. (13)

(1) an-Nisa: 4/163. al-An’am.6/86; Yunus, 10/98; as-Saffat 37/139
(2) al-Anbiya: 21/87-88
(3) al-Qalam: 50/48-49
(4) Muhammed Ali Sabuni, Peygamberler Tarihî, Ahsen Yayınları: 673-674.
(5) Muhammed Ali Sâbûnî, Peygamberler Tarihî, Ahsen Yayınları: 674.
(6) Saba: 34/34
(7) al-Anbiya: 21/87
(8) Yunus: 10/98
(9) In a hadith; it was stated that the supplication of one who prays with the supplication of Jonah will be accepted. see: Musnad: 1/170; Hakim, Mustadrak, 2/488; Munziri. Targhib, 2/583
(10) This information was taken from Abdurrahman Habannaka's book named "al-Aqidatu'1-Islamiyya".
(11) As-Saaffat: 37/139-148
(12) As-Saaffat: 37/147
(13) Muhammed Ali Sâbûnî, Peygamberler Tarihî, Ahsen Yayınları: 676-679.

24 Were there any human beings that were created before Hazrat Adam? What was created first? Were there any human beings before Adam?

1- Allah created the light of Muhammad first. Then, He created other beings from him. First the plants, and then the animals were created.

2- Hazrat Adam is the father of the mankind. Therefore, to accept that other people lived before him means to make a judgment contrary to the verses regarding the issue.

There are narrations that jinn lived in the world before human beings. The term ‘vicegerent’ (khalifah) mentioned in the following verse shows that there were intelligent creatures before Hazrat Adam: "Behold thy Lord said to the angels: "I will create a vicegerent on earth." They said "Wilt thou place therein one who will make mischief therein and shed blood? Whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not." (al-Baqara, 30; ??arat-ul ?’caz, 201)

The word “vicegerent” (khalifatan) suggests that before conditions on the earth were readied for human life, there were intelligent creatures for whose lives, conditions during the earth’s early epochs. Those intelligent creatures are the jinn. Besides, in the following verse, the word jinn is mentioned: “I have only created jinn and men, that they may serve Me.” (adh-Dhariyat, 56). It indicates that the jinn were created before human beings.

Please click on the link given below;

What is the first thing that God Almighty created?

25 How did the angels prostrate to Adam (peace be upon him)? What kind of a prostration was it?

26 Could you please give information about Hz. Idris (Enoch)?

Idris (Enoch) is one of the prophets mentioned in the Quran. He became a prophet after Sheet (Sheesh), whose name is not mentioned in the Quran. Idris is in the second circle of the prophets.

There are four verses about Idris in the Quran. The first two are as follows : “(O Muhammad) , remember what we said in the book about Idris. Because he was an upright Messenger. We raised him to a lofty place” (Mary 19 56- 57) Other two verses about him are as follows: (O Muhammad), remember what we said in the book about Ishmael, Idris and Zulkifl, all were among the patient ones. We took them into our mercy. Truely, they were among the good.” (Messengers 21 85 – 86)

It is understood from those verses that he was an upright, patient prophet who was raised to a lofty place and reached the mercy of Allah; he was one of the good men.

Many interpreters of the Quran, understood from the verse “We raised him to a high rank” that he was raised to the skies or Heaven (See, Tabari, Ibn Kathir, interpretation of the related verse)

According to Islamic scholars, the real name of Idris is UHNUH and it is mentioned in the Holy Bible as HONUK

In the Holy Bible there are some information about him as follows : Hanok / Idris lived 365 years. He walked in the path of God and then disappeared, because God took him to His presence. (Genesis, 5/23-24)

“We raised him to a high rank”:

It refers to highness in the rank. Similarly, God Almighty says to Muhammad (PBUH) “We raised your fame” (al-Inshirah 4) because Allah gave Idris the prophethood and 30 pages. He was the first to write with pencil, the first to know the science of stars and calculations. He was also the first to sew and wear attire.

What is meant here is to raise him to a high rank in terms of place. This view is more suitable. Because since the word “place” is mentioned in the verse, it must refer to “place”, not todegree. (Fahruddin Ar-Razi, Tafsir Kabir Mafatihu’l-Ghayb, Akçağ Publications: 15/371-372)

It is accepted that, like Jesus, Idris was also raised to the skies and is still alive. As a matter of fact, the following is stated in a narration : “There are four men alive, Khidr and Elijah are alive on the earth, and Jesus and Idris are alive in the sky” ." (Bilmen, Ömer Nasuhi,Tafsir, 4/2034).

As for the issue of Idris being in Paradise

We suppose that like Jesus, he is also in the skies, not in the real Paradise which is a part of the afterlife because people will enter Paradise after the Doomsday. However, it is known that he is in a place like Paradise and lives like the angels.

The reality that every living thing will taste the death, requires that Idris will also die during the Doomsday. It is not necessary for him to come down to the earth to die.

27 Can someone who seeks the reality remain indifferent to the truths that prophets declared?

Human beings are limited to the five senses in terms of perceiving the objects. They are in need of all-surrounding knowledge about metaphysical matters, which are out of their sphere of perception. The possessor of knowledge is Allah (SWT). Through the prophets, Allah (SWT) has informed us with number of truths that we do not know and would not be able to know. One of the most important reasons that deceive man is not to knock at the door of prophethood by relying on his own thoughts and abilities in the matter of understanding the divine truths. The all-surrounding infinite truths such as how to have faith in Allah (SWT), why He has created this universe, for what purposes He has sent man to this world, what sort of duties He has given to man, cannot be comprehended with a limited mind.

These can only be known with the light of revelation (divine inspiration). Allah has sent prophets and divine books in order to inform about these truths. Allah the Almighty, Who, with the law of gravity, gathers the planets under the command of the sun, electrons under the command of a nucleus, bees under the command of a head, ants under the command of a commander, also called for man to gather around the prophets so that their hearts, spirits, and conscience would be disciplined by means of prophets and they would reach the perfection that they are expected.

The mind, which is inadequate and limited, cannot be a sufficient and perfect guide for man who is a candidate for a sublime life and in love with the endless bliss. Man can make use of it to a certain point. His discovering the truth and his reaching worldly and eternal bliss are possible only by being faithful to the prophets.

Those luminous persons became the perfect mirrors to the names and attributes of Allah (SWT). They loved Allah (SWT) properly and had their communities love Him too. Sensing the concealed meanings that the universe has implied, they announced them to their communities. They gave convincing answers to the questions Who are you, Where are you coming from, Where are you going to? which have been the greatest problems of mankind since they were created.

Yes, Allah (SWT) created the prophets as having the utmost sublimity; He himself disciplined their feelings and abilities in the best fashion, and sent them to this world as pathfinders and instructors.

28 How old were Hz. Adam and Eve when they were born?

Their birth is out of question.

Childhood is the continuation of the process that first begins in the mother’s womb. However, Adam was directly created by the power of Allah from soil. Therefore, a childhood period is not considered for Adam.

As direct creation from soil does not let a childhood period to take place, his deprivation of a guardian or an educator disables us to consider a childhood concept for him.

There are different expressions in the Quran elucidating the creation of man. In those expressions, man is described as soil, rotten mud, sticky mud and worthless water and his creation from baked mud is emphasized. Scholars explained that those different expressions do not form a contradiction, rather, they point to the different phases of the creation. (See al-Hazin, VII/139) Each of those phases may be considered a period of childhood or infancy status compared to an upper phase.

Accordingly, in the verse: “This similitude of Jesus before Allah is as that of Adam. Allah created Adam from dust, then said to him “Be” and he was. (Aal-e Imran, 3/59)” the real origin of man is pointed to, while in the verse “Surely, we created them (the mankind) of a sticky clay (as-Saffat, 37/11)”, the second phase of the creation where the soil was mixed with water and became a sticky material was mentioned, and in the verse “Verily, we created the man from a dry (baked) mud, a formed black clay” (al-Hijr, 15/26), the third phase where the man’s formed state of rotten black clay, is pointed, and in the last verse : “ Allah created the man from a clay that resembles a baked mud (Rahman, 55/14)” the last phase of the creation where the form “a clay that resembles a baked mud” was pointed to (See. Taberî, VIII/part. 14, p. 28; Sawi, IV/154; Niyazki Beki, surah ar-Rahman, interpretation of the related verse)
Adam is the first human being, as it is clearly stated in the Quran. Allah preferred the soil while creating him and then gave him the soul. The Divine Wisdom created our mother Eve, for multiplication of the mankind and also for being a bosom friend for Adam.

This creation is expressed as follows in the first verse of the Surah an-Nisa (Woman) : “He created his spouse from him”

It is stated in the well-known interpretations while explaining those verses as follows : Allah created Eve from the left rib of Adam. At that moment, Adam took a nap. When he woke up, he saw Eve. Firstly, he was surprised but afterwards he cheered. His heart settled towards her and a feeling of intimate frienship occurred between them.

29 Name of the nation/people that Isa (A.S) & Raulullah (S.AW)

Hazrat Eesa (pbuh) (Jesus) is one of the prophets that are mentioned in the Quran and sent to the sons of Israel.

According to Western historians, Hazrat Eesa (pbuh) declared people that he was a prophet in Yahudiya, which belonged to Romans, during the reign of Tiberius. He called people to the true religion first in Jalila and then in Jerusalem. He was sent to complete the religion of the Jews and to correct what they added to the religion.

Our Prophet (pbuh) was born in Makkah, in the Arab community. He is Arab and his origin goes back to Hazrat Ismael and to Hazrat Ibrahim (Abraham). There is a hadith regarding the issue:

The following hadith is reported from Ibn Abbas in the hadith book of Imam Munawi called Fayzu'l-Qadir: "Love Arabs due to three properties: I am an Arab. The Quran was sent in Arabic. The language of the people in Paradise is Arabic." (Fayzu'l-Qadir, 1:178 Hadith no: 225.)

“Allah chose sons of Adam/man among creatures, Arabs among sons of Adam, the tribe of Mudar among Arabs, the tribe of Quraysh among Mudars, sons of Hashim among Quraysh and me among sons of Hashim; thus, I became the most distinguished of the distinguished people.”(see Majmau’z-Zawaid, 8/215)

"Allah chose Kinana among sons of Ismael, Quraysh among Kinana, sons of Hashim among Quraysh and me among sons of Hashim." (Muslim, Fadail, 1; Tirmidhi, Manaqib, 1; Ahmad b. Hanbal, 4/107).

30 Adam (AS) ands Heaven

Not only Adam (pbuh) and Eve did see Paradise but also our Prophet did in Miraj (Ascension). This statement was uttered to express the perfection of Paradise. People should not compare Paradise to worldly properties. It is far better and more beautiful than whatever we can imagine about Paradise.

Paradise means the believers’ station of bliss where blessings, which eyes have not seen and the ears have not heard and the minds cannot predict and imagine, are included.

31 Would you like to give us some information about Hazrat Saleh's (pbuh) life?

Hazrat Saleh (pbuh):
Hazrat Saleh (pbuh), one of the prophets mentioned in the Quran, was sent as a prophet to the nation of Thamud . He comes from the descent of Sam, one of the sons of Hazrat Noah. One of the people that survived after the disaster that destroyed the nation of Ad was Hazrat Hud and another was Thamud, coming from the descent of Sam, one of the sons of Hazrat Noah. He settled in a place between Damascus and Hejaz called Hijr. The descent of Thamud increased in time. God Almighty granted them plenty of bounties like the nation of Ad. One of the characteristics that showed the level of their strength and civilization was the strong castles and houses they built carving the steep mountains. Therefore, they were named as the people of Hijr in the Quran.
The nation of Thamud went astray as they had plenty of bounties like the nation of Ad. They started to worship the idols that they made out of stones. Allah sent them Hazrat Saleh (pbuh) as a prophet to prevent them from worshipping idols and to save them from going astray. Hazrat Saleh (pbuh) called them to believe in Allah and conveyed them the religion of Hazrat Noah. The majority of the nation of Thamud did not believe in Hazrat Saleh (pbuh) like many other nations. They wanted him to show them a miracle in order to prove his prophethood and they promised to believe him if he showed a miracle. They wanted something that seemed impossible for them to happen; they wanted a camel to come out of a rock. The rock that they wanted to be a camel enlarged and became a pregnant camel. When the camel gave birth, some of them believed.
When the camel came out of the rock, Hazrat Saleh (pbuh) said to his nation: “O my people! Worship Allah; ye have no other god but Him. Now hath come unto you a clear (sign) from your Lord! This she-camel of Allah is a sign unto you: so leave her to graze in Allah's earth and let her come to no harm, or ye shall be seized with a grievous punishment. This she-camel proves the truth of my prophethood: she has a right of watering, and ye have a right of watering, (severally) on a day appointed. Touch her not with harm, lest the Penalty of a Great Day seize you.”
The nation of Thamud did not obey him; they killed the camel by hamstringing her. Then, they made fun of Hazrat Saleh: “If you really are a prophet, bring us the wrath that you warn us about.”
Allah revealed to Hazrat Saleh (pbuh) to leave that place together with the people who believed in him because His wrath would reach them; thereupon, Hazrat Saleh left that place together with four thousand people who believed in him. Then, the faces of the nation of Thamud became pale, then red, as they were colored in blood and then jet black. Gabriel (Jibril) came with a terrible sound and destroyed them.
After that, Saleh (pbuh) went towards the direction of Damascus with the believers and settled in the town of Ramla. There are also narrations that he went towards Hadramut. According to what is mentioned in the chapter al-Anbiya, no prophet went to, settled and lived in the place where his nation that was destroyed after the disaster.
According to Ibn Qutayba, Hazrat Saleh (pbuh) lived twenty more years together with the believers who believed in him and died at the age of a hundred and fifty-eight.
See the chapters of al-Araf, al-Hijr, an-Naml, ash-Shuara

32 Does the story of Jonah contradict with the scientific data?

There is not any accurate information about how much Prophet Jonah (PBUH) stayed in the stomach of the fish. Thus, the interpreters of the Qur’an presented different information based on weak riwayahs (reports) as follows:

a) According to Suddi, Kalbi and Muqatil b. Sulayman, 40 days,

b) According to Dahhak, 20 days,

c) According to Ata, 7 days,

d) According to Muqatil b. Hayyan, 3 days, (Tafsir Qurtubi: 15/123)

No matter which one is true, is it possible to live in the stomach of a fish?

First of all, let us note that this is a miraculous event; it cannot be evaluated with the physical and chemical laws. Besides, the author of the Tafsir called «Tafhimul-Qur’an» reported his readers the historical event given below:

About a hundred years ago in England, while a group of whale hunters was struggling with a hundred-ton whale, one of them fell into the sea as a result losing his balance and was swallowed by the whale at once. In the end, they succeeded to kill the whale and pull it onto the vessel. The first thing they did was to cut open its stomach; they were amazed upon seeing that their friend was still alive. In fact, 60 hours, a long time, had passed. However, he did not die.

As seen in this event, it is not impossible for a prophet to live in the stomach of a whale for a long time. Moreover, it is a miracle.(Celal Yıldırım, İlmin Işığında Asrın Kur’an Tefsiri, 10/5131-5132.)

33 What are the lessons we should take from the parable of Moses (peace be upon him) and Pharaoh?

There is a great deal of wisdom in Moses’ (peace be upon him) parable., Displaying a bit, a part of this parable in different surahs, the Qur’an gives us one or some of these lessons. With his supreme morals and sincere belief he displays, Moses (peace be upon him) is one of the prophets lighting our way through the time. Like all the prophets informed by the Qur’an, the life of Moses (peace be upon him) is full of wisdom from which we should learn lessons. Some of these lessons are:

a. First of all, the repetition of this parable which provides information on Moses’ (peace be upon him) life, is aimed at consoling Muhammad (peace be upon him). Prophet Muhammad (peace be upon him) was granted consolation by means of these parables recounting the harm and injustice that both Pharaoh and the Jewish did to Moses (peace be upon him), in order to ease the sorrow because of the torments mushriks (polytheists) and members of Quraysh tribe did to Him and because he was accused of being a liar even though he was called Muhammadu’l Amin (Muhammad, The trustable One).

b. Moses ( peace be upon him ) is the first prophet to whom a holy book was sent and Prophet Muhammad ( peace be upon him) is the last one. The common point of both of these religions is that both have regulations which lead human life in every respect by embracing social life.

c. At the time when Islam emerged, except for a few remainders Hanif religion of Prophet Abraham (peace be upon him), divine messages which had been sent to previous prophets had already been lost. In this case, Moses (peace be upon him) whose religion was still prevailing at that time is considered to be an establisher of a brand new religion for the Jewish. Especially during the Madinah period, the Muslims who were living together with the Jewish were required to be acknowledged correctly about this religion – less they should be deceived and tricked by them due to their own poor and deficient knowledge on religion.

d. Especially regarding changing the negative and hostile attitudes and manners of the Jewish against Prophet Muhammad (peace be upon him), they were reminded of the calamities they experienced due to the complaints and rebellion against the previous prophets and especially against Moses (peace be upon him) and they were warned and - so to speak - intimidated against this issue.

e. The Jewish have always played an active role throughout the history of the mankind, and they caused depression in the social life with their negative attitudes wherever they were. And here in these parables, these features of the Jewish are pointed out and generally people especially Muslims are suggested indirectly to take lessons out of these parables. ( regarding the issue, see the Words, Twenty-Fifth Word, p 401-404)

f. Not everybody can afford to read the whole text of the Qur’an. However, the Qur’an is present for the guidance of all the people to the right path. For this reason, in order to provide people who can only read certain surahs with this guidance, the parable of Moses (peace be upon him) is included in different surahs along with the belief in the oneness of God and in the Resurrection Day, which are among the basic purposes of the Qur’an. (The Words p 242. Also for further examples, see The Words, p 245-251)

g. In the struggle between denial and belief, which has been going on since Adam (peace be upon him), Abraham’s (peace be upon him) struggle against Nimrod and Moses’ ( peace be upon him) struggle against Pharaoh represent a climax. Whether small or big, little or much etc, the reflections of this struggle are always visible. From this point of view, it is of great importance that we recognize the Moseses and Pharaohs of our time and determine our sides according to it.

h. The most distinctive weapon of Pharaoh was bringing out a disorder and disagreement by inciting segregation among the people. (see the surah Al-Qasas) It is the prior duty of all the believers to close their ranks, to remove conflicts and disorders by strengthening physical and spiritual contacts and to implement alliance and union. With his statement “Our biggest enemy is ignorance, poverty and disagreement”, Badiuzzaman pointed out that the struggle against pharaohs can only be successful – in this century – with knowledge, alliance and hard work to get rid of poverty. Today, the pharaohs of the West, who are making good use of these three weaknesses of ours have made us become slaves for them.

i. Against Pharaoh’s magicians, Moses (peace be upon him) displayed miracles of the same kind. His hand turning into a white sparkling form and his staff into a slithering snake shows that we should never neglect to have the same weapons as our enemies. The weapons that Pharaohs utilize to spread their “anti-religion” campaign consist of issues like technology, positive knowledge and acting in the form of committees, etc. Allying within Islamic fraternity and by learning about positive knowledge well, and integrating science with religious knowledge and as Badiuzzaman suggests “by allying with pious Christians if necessary”, believers should defend the basics of the Divine religion – against the pharaohs’ campaign of anti-religion – under guidance of the Qur’an.

j. This struggle must be carried on by integrating Moses’ (peace be upon him) hot-temperedness with Aaron’s (peace be upon him) graceful attitudes. While representing Aaron (peace be upon him) with the norm “we are the guards of love and we have no time for enmity”, Moses’ (peace be upon him) hot-tempered attitude must be brought up against them with the principle “Showing mercy to a hungry wolf will not bring out his compassion but it will whet his appetite and he will ask for more.”.

It is important to be careful with the language while preaching. Allah provided Aaron as a helper for Moses and commanded them to go to Pharaoh, the ruler of the Egypt. He informed them that Pharaoh had gone far in his arrogance and denial, and yet He ordered them to use a gentle language while they were preaching him the high ethics of the religion: “Go, both of you, to the Pharaoh for he has exceedingly rebelled. But speak to him with gentle words, so that he might reflect and be mindful or feel some awe (of me, and behave with humility).” (the Qur’an, Ta-Ha 20:43/44).

As pointed out in this verse, uttering gentle words is very important in preaching the high ethics of the religion. In a number of verses, believers are advised to choose gentle way of speaking among themselves and when they preach. Here, to use a gentle language is commanded no matter how wild and ferocious the one who is addressed is; and this shows us once more how important the gentle use of language in preaching the high ethics of the religion is.

34 Who is the first Muslim? In the Verses, it is used both for Abraham (pbuh) and Muhammad (pbuh).

The term Islam is the common name of all the True paths from Adam (pbuh) to Muhammad (pbuh), because the word Islam means submission to Allah and obeying His laws. It is also the main purpose of religions.
Furthermore, the term Islam, as a word derived from the root “Silm”, which means guaranty to the peace and wealth of individuals and societies. It is also the common feature of the True Religions.
-When the issue is examined from that point of view, there is no doubt that each prophet is the first Muslim of his time. Abraham (pbuh) was the first Muslim of his time and Muhammad (pbuh) was also the first Muslim of his time.
“Say: I was commanded to be the first to submit to Him. (Namely I was commanded to be the first to obey His rules).” (Al-An’am –the Cattle-, 6/14)
In the Ayah above, Muhammad (pbuh) was commanded to be the first to submit and obey Allah’s rules before everybody.

It is clear enough from the explanations above that there is no conflict between the statements of two Ayahs.

35 Will you please give information about the life story of Hz. Moses (PBUH)?

HZ. MOSES (PBUH)

He is one of the Ulul-‘Azm prophets (major prophets) that was given one of the four major books as a revelation, the Torah, and sent by God in order to spread His religion and make it dominant on earth. He is one of the descendants of Hz. Abraham (PBUH). He was entrusted with the task of correcting the beliefs of the son of Israel and to regulate their lives according to God Almighty’s law. His struggle with unbelief is narrated in the Qur’an at length.

Many prophets came to the world from Hz. Adam to the Prophet Muhammad (PBUH). These prophets called their nations to have belief in God Almighty; they fought with unbelievers in this way; they were expelled from the places in which they lived; they were suppressed, despised and even killed.

Hz. Moses was an apostle that was sent to the sons of Israel by God Almighty. Just like the prophets before him, he called his nation to have belief in God. He struggled with the Pharaoh, who tortured his people and claimed deity, on the path of tawhid (the oneness of God). In this way, he came across with the difficulties which other prophets also faced. He was expelled from the place where he had been born and was chased by unbelievers with the aim of killing. God Almighty mentions about Hz. Moses (PBUH) in the Qur’an as follows:

“And mention in the Book (the Qur'an) Musa (Moses). Verily! He was chosen and he was a Messenger (and) a Prophet” (Maryam, 19/51).

The story of Hz. Moses (PBUH) with the Pharaoh is narrated in different chapters of the Qur’an and with different styles in detail. After the event of the drowning of the Pharaoh and his army in the Red Sea, the story of Moses with the sons of Israel is mentioned in detail.

The struggle of Hz. Moses (PBUH) with the Pharaoh does not consist of only a struggle of a person with a king, or a prophet with a cruel man. On the contrary, this is a struggle between the truth and the falsehood, the inevitable war between the army of God and evil. In fact, this war, which is between truth and falsehood, has been continuing from the time mankind was created and apostles and prophets started to appear on the stage of life.

Aberration and wrong beliefs are always represented by the evil and his army; he always opposes belief, tawhid, prophethood and the truth. But the winner is always the truth. God Almighty states the following:

“We will, without doubt, help Our messengers and those who believe, (both) in this world's life and on the Day when the Witnesses will stand forth―” (Ghafir, 40/51).

Hz. Moses (PBUH) found the nation to which he was sent to be in ignorance and aberration. He invited them to the truth but he was expelled from his native land; he fought and in the end he won with the help of God.
The Ancestry, Birth and Life of Hz. Moses (PBUH)

The father of Hz. Moses is Imran; his father is Yasshor and Yasshor’s father is Qahith. His descent reaches up to Yaqub (Jacob); son of Ishaq (Isaac) and son of Ibrahim (AS). The person whom we see as a support for Moses (AS) is His brother, Harun (Aaron). His brother is Harun (AS), whom God has sent as a support and to assist Moses (AS), when He wanted to send him to the Pharaoh to invite him to believe. Hz. Moses prayed God as follows so that his brother would become a support for him:

“And appoint for me a helper from my family, Harun (Aaron), my brother.” (Taha, 20/29-30).

Hz. Moses (PBUH) was born in a period when Egypt was experiencing extremely difficult days. During this time, the Pharaoh used to transgress the limits by claiming divinity and oppressing his folk by irresistible tortures and persecute them harshly. The son of Israel were fed up with the treatments of Copt nation and high pressures of their kings. They knew that there was no fun in living in Egypt and they wished to go to the state of Canaan, which is the land of their grandfathers. However, the Pharaoh who benefited from all of their deeds did not want to let them go away. He tortured them incredibly. As a matter of fact, the following is stated in the Qu’an;

“We recite to you some of the news of Mûsa (Moses) and Fir'aun (Pharaoh) in truth, for a people who believe (in this Qur'an, and in the Oneness of Allah). Verily, Fir'aun (Pharaoh) exalted himself in the land and made its people sects, weakening (oppressing) a group (i.e. Children of Israel) among them, killing their sons, and letting their females live. Verily, he was of the Mufsidun (i.e. those who commit great sins and crimes, oppressors, tyrants).” (al-Qasas, 28/3-4)

During his sovereignty, the Pharaoh tortured the sons of Israelites very badly; he enslaved them, employed them in the horrid and despicable works. God Almighty sent the Prophet Moses (PBUH) in order to save the sons of Israel from this discomfort and the malice, persecution and extravagance of the unruly Pharaoh.

Salabi narrates the following in his book Qisas al-Anbiya from Imam Suddi; the Pharaoh saw a dream and he was scared; thus, he became sad upon this. He saw a fire coming from the side of Jerusalem. This fire reached up to Egypt and burnt the houses of the Pharaoh. However, it only harmed Copts; the sons of Israel survived. When he woke up, he wanted his dream to be interpreted by oracles and astrologers. They said; “A child will come from the sons of Israel; he will cause the ruin of Egyptians and your kingdom. The time of his birth is very close.

The Pharaoh, who was alarmed upon this news, ordered the baby boys of the sons of Israel to be killed. The glorious Qur’an narrates this event as follows:

“Truly Pharaoh elated himself in the land and broke up its people into sections depressing a group among them: their sons he slew, but he kept alive their females: for he was indeed a maker of mischief.” (al-Qasas 28/4)

When people that could work decreased among the people of the sons of Israel, the prominent figures of Copts went to the Pharaoh and said to him, “If you continue to kill like this, we will not be able to find anyone who can do our works in the future”. Upon this, the Pharaoh ordered the baby boys to be killed every other year. Harun (AS) was born in the year when baby boys were not killed. On the other hand, the prophet Moses (AS) was born in the year that baby boys were killed.

When Moses (AS) was born, his mother became very upset. God Almighty inspired her not to become sad and relieved her. It is narrated in the Qur’an as follows:

“So We sent this inspiration to the mother of Moses: "Suckle (thy child) but when thou hast fears about him cast him, into the river, but fear not nor grieve: for We shall restore him to thee, and We shall make him one of Our messengers.” (al-Qasas, 28/7)

The mother of Moses (AS) did what she had been inspired to do and left her son onto the water within a vessel. She asked her sister to “trace it”. The vessel that was carrying Hz. Moses (AS) reached the palace of the Pharaoh by the waves with the help of God Almighty. The concubines who were having a bath found the vessel and brought it to the wife of Pharaoh. God Almighty put the love of this child into the heart of Asiya, who was the wife of the Pharaoh. When the Pharaoh saw the child, he wanted to kill him.
However, Asiya wanted him to give the child to her because they had no children. The glorious Qur’an narrates this as follows:

“The wife of Pharaoh said: "(Here is) a joy of the eye for me and for thee: slay him not. It may be that he will be of use to us, or we may adopt him as a son." And they perceived not (what they were doing)!” (al-Qasas, 28/9)

Nursing was needed, when Moses (AS) became hungry. However, he did not want to suck anybody. God Almighty states this as follows:

“And We ordained that he refused suck at first, until (his sister came up and) said: "Shall I point out to you the people of a house that will nourish and bring him up for you and be sincerely attached to him?"… Thus did We restore him to his mother that her eye might be comforted, that she might not grieve and that she might know that the promise of Allah is true: but most of them do not understand.” (Al-Qasas, 28/12-13)

So, Hz. Moses returned to his mother. Besides, he was brought up in the palace of the Pharaoh. He gained the love of the family of the Pharaoh. God Almighty states the following:

“When he reached full age, and was firmly established (in life), We bestowed on him wisdom and knowledge: for thus do We reward those who do good.” (al-Qasas, 28/14)

Moses (AS), who reached up to adolescence, went to the town one day. It was afternoon. The shops were closed and people were resting in their homes. The event that happened in the town is narrated as follows in the glorious Qur’an;

“And he entered the City at a time when its people were not watching: and he found there two men fighting― one of his own people, and the other, of his foes. Now the man of his own people appealed to him against his foe, and Moses struck him with his fist and made an end of him. He said: "This is a work of Evil (Satan): for he is an enemy that manifestly misleads!" He prayed: "O my Lord! I have indeed wronged my soul! Do Thou then forgive me!" So (Allah) forgave him: for He is the Oft-Forgiving, Most Merciful. He said: "O my Lord! For that Thou hast bestowed Thy Grace on me, never shall I be a help to those who sin!" So he saw the morning in the City, looking about, in a state of fear, when behold, the man who had, the day before, sought his help called aloud for his help (again). Moses said to him: "Thou art truly, it is clear a quarrelsome fellow!" Then, when he decided to lay hold of the man who was an enemy to both of them that man said: "O Moses! is it thy intention to slay me as thou slewest a man yesterday? Thy intention is none other than to become a powerful violent man in the land, and not to be one who sets things right!” (al-Qasas, 28/15-19).

Upon blurting out the event by the Israelite, all of the people learnt that Moses had killed the Egyptian. After that, a man came and informed Moses that they were going to kill him.

“He therefore got away therefrom, looking about, in a state of fear. He prayed: "O my Lord! Save me from people given to wrongdoing. Then when he turned his face towards (the land of) Madyan, he said: "I do hope that my Lord will show me the smooth and straight Path.” (al-Qasas, 28/21-22).

Thus, Moses (AS) moved away from his native land. He did not take any food while departing. He traveled a total of eight days by eating leafs. The distance between Egypt and Madyan is eight days. This prominent slave of God covered this long distance in a weary and hungry state and finally reached Madyan. The story continues as follows in the Qur’an:

“And when he arrived at the watering (place) in Madyan, he found there a group of men watering (their flocks) and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (our flocks), until the shepherds take back (their flocks): and our father is a very old man." So he watered (their flocks) for them; then he turned back to the shade, and said: "O my Lord! Truly am I in (desperate) need of any good that thou dost send me!"… (al-Qasas, 28/21-22).

This event is narrated in al-Bidayah wa-Nihayah by Ibn Kathir as follows:

“In the water of Madyan, shepherds used to put a stone on the top of wells after watering their flocks. These two women were trying to give water to their sheep with the remaining water. Hz. Moses (AS) lifted the stone from the top of the well by himself, got water and watered the flocks of these women. After that, he put the stone back to its place. And only ten people could lift this stone. Hz. Moses (AS) performed the task which ten people could do by himself alone. The women went to their father and told him the favor that Hz. Moses (AS) did them.”

The story continues in the Qur’an as follows:

“Afterwards one of the (damsels) came (back) to him, walking bashfully. She said: "My father invites thee that he may reward thee for having watered (our flocks) for us." So when he came to him and narrated the story he said: "Fear thou not: (well) hast thou escaped from unjust people." Said one of the (damsels): "O my (dear) father! Engage him on wages: truly the best of men for thee to employ is the (man) who is strong and trusty"… He said: "I intended to wed one of these my daughters to thee on condition that thou serve me for eight years; but if thou complete ten years, it will be (grace) from thee. But I intend not to place thee under a difficulty: thou wilt find me, indeed, if Allah wills one of the righteous." He said: "Be that (the agreement) between me and thee: whichever of the two terms I fulfil, let there be no injustice to me. Be Allah a witness to what we say." (al-Qasas, 28/25-28)

Ibn Kathir states the following: “There is difference of opinion about the identity of the father of these women. There are opinions that this person is Shuayb (Jethro) (AS). The majority of scholars agree on that view. Hasan Basri says by giving a riwayah as a proof from Malik b. Anas: “Hz. Shuayb (AS) lived a long life after his nation had been destroyed until Hz. Moses (AS) came to him and let her daughter marry him.”

Hz. Moses (AS) started to reside in Madyan and herded sheep for ten years as a bride price after getting married with the daughter of Hz. Shuayb (AS). According to a riwayah, the Prophet Muhammad (PBUH) was asked how many years Hz. Moses had worked; he answered as ten years. As it can be understood from the sentences above, he worked as a shepherd for ten years.
Hz. Moses (AS) is informed that he has been chosen as a prophet

Hz. Moses (AS) decided to return to Egypt after staying in Madyan for ten years and having completed to pay the bride price. He set off with his family. He got lost in a dark and cold night and could not find the mountain pass. He tried to make a fire with tinderbox but failed. The cold became stronger. His wife was pregnant and she was going to give birth soon. Hz. Moses (AS) and his family really needed help. This is narrated in the Qur’an as follows:

“Now when Moses had fulfilled the term, and was travelling with his family, he perceived a fire in the direction of Mount Tur. He said to his family: "Tarry ye; I perceive a fire; I hope to bring you from there some information, or a burning firebrand, that ye may warm yourselves." But when he came to the (Fire), a voice was heard from the right bank of the valley, from a tree in hallowed ground: "O Moses! verily I am Allah the Lord of the Worlds… "Now do thou throw thy rod!" But when he saw it moving (of its own accord) as if it had been a snake he turned back in retreat, and retraced not his steps: "O Moses!" (It was said) " Draw near, and fear not: for thou art of those who are secure. "Move thy hand into thy bosom, and it will come forth white without stain (or harm), and draw thy hand close to thy side (to guard) against fear. Those are the two credentials from thy Lord to Pharaoh and his Chiefs: for truly they are a people rebellious and wicked." He said: "O my Lord! I have slain a man among them, and I fear lest they slay me. "And my brother Aaron― he is more eloquent in speech than I: so send him with me as a helper, to confirm (and strengthen) me; for I fear that they may accuse me of falsehood." He said: "We will certainly strengthen thy arm through thy brother and invest you both with authority, so they shall not be able to touch you: with Our Signs shall ye triumph― you two as well as those who follow you."” (al-Qasas, 28/29-35)

In the first verses of the chapter of Taha, the talk between Allah and Moses is given in detail. The following verses help us understand the time when Allah appointed Moses as an apostle:

"I have chosen thee: listen then, to the inspiration (sent to thee). Verily I am Allah: there is no god but I: so serve thou Me, (only) and establish regular prayer for celebrating My praise!" (Taha, 20/13 and 14).

Then, Allah said the following to Moses:

"Go both of you to Pharaoh, for he has indeed transgressed all bounds; But speak to him mildly; perchance he may take warning or fear (Allah)." (Taha, 20/43 and 44).

After Allah gave that order to Moses, a relentless struggle started between Moses (pbuh) and the Pharaoh: the struggle of the truth and the wrong: the struggle of oneness that all prophets left as inheritance to one another...

Hazrat Moses went to the Pharaoh with that order of Allah. He called the Pharaoh to believe in Allah leniently:

"Moses said: ‘O Pharaoh! I am a messenger from the Lord of the worlds.― One for whom it is right to say nothing but truth about Allah. Now have I come unto you (people) from your Lord with a clear (sign): so let the children of Israel depart along with me.’" (al-A'raf, 7/104 and 105).
"(When this message was delivered), (Pharaoh) said: ‘Who then, O Moses, is the Lord of you two?’ He said: ‘Our Lord is He Who gave to each (created) thing its form and nature, and further gave (it) guidance.’" (Taha 20/49 and 50).

The Pharaoh did not accept that call and resisted. He threatened Moses to send him to dungeon. Moses wanted to show some evidence to the Pharaoh to prove so that the Pharaoh might believe. He threw his rod onto the ground and it became a snake. Moses put his hand into his bosom and took it out; it became a dazzling piece of the sun. The Pharaoh really feared when he saw the miracles of Moses. Thereupon, the Pharaoh decided to bring all of the magicians together and defeat Moses. He summoned all of the magicians in his country and asked them to perform some magic greater than that of Moses. They made their preparations and decided a day to compete. When that day came, they started to compete in front of the people.

"They said: ‘O Moses! wilt thou throw (first), or shall we have the (first) throw?’ Said Moses: ‘Throw ye (first).’ So when they threw, they bewitched the eyes of the people and struck terror into them: and they showed a great (feat of) magic. We put it into Moses's mind by inspiration: ‘throw (now) thy rod’: and behold! it swallows up straightway all the falsehoods which they fake! Thus truth was confirmed and all that they did was made of no effect. So they were vanquished there and then, and were made to look small. But the sorcerers fell down prostrate in adoration. Saying: ‘we believe in the Lord of the worlds. The Lord of Moses and Aaron.’" (al-A'raf, 7/115-122).

The Pharaoh got very angry when the magicians believed. He threatened to kill them. Thus, unbelief showed its weakness with this incident.

Those incidents inflamed the Pharaoh instead of guiding him. He had the view that he would not be able to feel comfortable unless he liquidated Moses and his nation. Moses continued to call the Pharaoh and his nation to believe in Allah. As the Pharaoh continued to deny, Allah sent various disasters like flood, locusts, insects, frogs and blood to his nation. However, none of them was able to guide the Pharaoh and his nation.

The Pharaoh insisted on his unbelief and obstinacy and refused the call of Moses (pbuh). Allah sent a revelation to Moses telling him to take Sons of Israel out of Egypt one night and lead them to Palestine. One night, Moses and his nation left the city and walked toward the Red Sea along the estuary of Suez. When the Pharaoh did not see any traces of the Sons of Israel in the city, he realized that they had escaped; he summoned his army and started to follow them. It was reported that the army of the Pharaoh was very crowded. The Pharaoh caught up with the Sons of Israel two days later. There was a sea in front of the Sons of Israel which was impossible to pass and there was a huge army behind them. They started to say, “O Moses! We have been trapped.” The Quran describes the incident as follows:

"(Moses said: ‘By no means! my Lord is with me! Soon will He guide me!’ Then We told Moses by inspiration: ‘Strike the sea with thy rod.’ So it divided, and each separate part become like the huge, firm mass of a mountain. And We made the other party approach thither. We delivered Moses and all who were with him." (ash-Shuara, 26/62-65).
"Then Pharaoh pursued them with his forces, but the waters completely overwhelmed them and covered them up!" (Taha, 20/78).

Allah describes the end of an unbeliever and how he saved a nation like that in the Quran. Thus, the truth eliminates the wrong.

The army of the Pharaoh was completely destroyed. When the Pharaoh realized that he was about to die, he stated that he believed:

"At length, when overwhelmed with the flood, the Pharaoh said: ‘I believe that there is no god except Him Whom the Children of Israel believe in: I am of those who submit (to Allah in Islam).’ (It was said to him): ‘Ah now!― but a little while before, wast thou in rebellion!― and thou didst mischief (and violence)!’" (Yunus, 10/90, 91).

After this incident, Allah ordered Moses to go to Bayt al-Maqdis together with his nation. They set off. They could not find water in the desert and got very thirsty. They complained to Moses about their thirst. Allah ordered Moses (pbuh) to hit the rock with his rod. When he hit the rock, water gushed forth from twelve places out of the rock. There was one spring for each tribe. They drank water from those springs. Allah sent down manna and quail from the sky for the Sons of Israel. However, the hypocrisy of the Sons of Israel became evident despite those bounties. They said one kind of food was not enough for them:

"…O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth-its pot-herbs and cucumbers its garlic lentils and onions.’ He said: ‘will ye exchange the better for the worse? Go ye down to any town and ye shall find what ye want.’" (al-Baqara, 2/61).

Then, Allah ordered Hazrat Moses to go to Palestine. They confronted the remains of Haysanis and a group of cruel people from Canaan. Moses ordered his nation to go and fight those cruel people and to expel them from that holy land. However, the Sons of Israel did not dare to do it:

"They said: ‘O Moses! while they remain there, never shall we be able to enter, to the end of time. Go thou, and thy Lord and fight ye two, while we sit here (and watch).’" (al-Maida, 5/24).

The Sons of Israel used to live in despise, meanness and abasement. To fight in order to attain some values did not mean anything to them. Allah sent them to the Tih Desert and misled them. Allah said to Moses, who complained that his nation did not obey him,

"Therefore will the land be out of their reach for forty years; in distraction will they wander through the land: but sorrow thou not over these rebellious people." (al-Maida, 5/26).

In the course of time, this generation that lived in abasement was replaced by a generation that lived in freedom and honor. After a while, they managed to enter the Holy Land.

During this forty-year period, the Sons of Israel committed several deviant acts. When Hazrat Moses spent forty days on Mount Sina, they started to worship a golden calf that was made by Samiri, who said, “This is your god and Moses’ god.” When Moses saw that they were worshipping the calf, he got very depressed. He scolded Aaron. He tried to dissuade his nation from worshipping the calf. The Sons of Israel showed their hypocrisy in any occasion. Moses (pbuh) struggled in the way of oneness during his life. He suffered many kinds of torture for his cause. He was expelled from his land, was threatened to be killed; he found very few people that believed him.

Moses (pbuh) died in the Tih Desert after Aaron (pbuh). He could not take the Sons of Israel to the Holy Land. He was one hundred and twenty years old when he died. Bukhari narrates the following about his death:

“When the angel of death came, Moses stared at him. Azrael, who came to take the soul of Moses, was afraid and his eye blackened. Then, he said, ”O Lord! You sent me to a slave who does not want to die." Allah restored his eye and said, "Go back and tell him, “he will be allowed to live for a number of counted years.“ Then Moses asked, "O my Lord! What will be then?" He said, "You will die." He said, "(Let it be) now." He asked Allah that He bring him near the Holy Land at a distance of a stone's throw. Abu Hurayra said, “The Messenger of Allah said,

‘Were I there, I would show you the grave of Moses by the way near the red sand hill.’”(see Şamil İslam Ansiklopedisi)

36 Since Christianity is a distorted religion, is it not possible that Jesus being born without a father and His miracles are fabricated stories?

It is possible to decide which information is distorted by comparing them with the Qur’an and hadiths.

So, Jesus being born without a father and His miracles are not fabricated stories resulting from distortion. We learn the authenticity of such information from Islamic sources.

This subject is narrated in the Qur’an as follows:

She said: "I seek refuge from thee to (Allah) Most Gracious: (come not near) if thou dost fear Allah." He said: "Nay, I am only a messenger from thy Lord (to announce) to thee the gift of a holy son." She said: "How shall I have a son, seeing that no man has touched me, and I am not unchaste?" He said: "So (it will be): thy Lord saith `That is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us': it is a matter (so) decreed." So she conceived him, and she retired with him to a remote place. And the pains of childbirth drove her to the trunk of a palm-tree: she cried (in her anguish): "Ah! would that I had died before this! Would that I had been a thing forgotten and out of sight!" (Maryam, 19/18-23).

…But she pointed to the babe. They said: "How can we talk to one who is a child in the cradle?" He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet; "And He hath made me Blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live; "(He) hath made me kind to my mother, and not overbearing or miserable; "So Peace is on me the day I was born, the day that I die and the day that I shall be raised up to life (again)"! (Maryam, 19/29-33).

This similitude of Jesus before Allah is as that of Adam: He created him from dust, then said to him: "Be" and he was.” (Surah Aal--Imran, 3/59)

The miracles of Jesus (PBUH) mentioned in the Qur’an are as follows:

Figuring a statue bird and breathing into it and let it to fly, resurrecting death people; healing those born blind, and the lepers; sending down a table set (with viands) from heaven (Al-Maeda, 5/110-115); declaring from unseen (gayb) about what apostles and his friends are eating and storing at their houses. (Aal-e-Imran, 3/49)

37 Will you give information about the life of Hz. Ismail (Ishmael) (pbuh)?

Hz. Ismail (Ishmael) (pbuh) is one of the prophets mentioned in the Quran. He is also called "Dhabihatullah (the sacrifice of Allah)". He is the oldest son of Hz. Ibrahim (pbuh) born of Hagar. His name is mentioned in twelve places in the Quran; it is also stated that revelation was sent to him (al-Baqara, 2/136; Aal-i Imran, 3/84; an-Nisa, 4/163). It is stated in the Quran that Hz. Ismail (pbuh) is a prophet and messenger and that he informed his ummah about the orders of Allah like prayers and zakah. Similarly, it is stated in the Quran that he is one of the ancestors of Hz. Yaqub (Jacob) (pbuh) together with Hz. Ibrahim (Abraham) (pbuh) and Hz. Ishaq (Isaac) (pbuh) (al-Baqara, 2/133), that he raised the foundations of the Kaaba together with Ibrahim (pbuh), his father and that they were responsible for the cleanliness of the Kaaba. (al-Baqara, 2/125 and 127)

Hz. Ismail (pbuh) was brought up together with the children of Jurhumis, who had settled in Makkah, and learned archery from them. When a group of people from the tribe of Aslam were shooting arrows and competing, Hz. Prophet (pbuh) said to them,

"O Sons of Ismail! Shoot arrows! Your ancestor was a skilled archer." (Bukhari, al-Anbiya, 12). Hz. Ismail (pbuh) was a good archer and hunter. He used to go out of the haram area of Makkah and hunt there; he liked riding horses and taming wild horses. The Prophet (pbuh) said, "Get horses! Inherit and leave horses as inheritance because it is the inheritance of your ancestor, Ismail, to you." (Abu'l-Fida, al-Bidaya wa'n-Nihaya, I, 192) Hz. Ismail spoke the Arabic language very well and fluently.

Acting upon the order of Allah, Hz. Ibrahim (pbuh) took his wife, Hagar, and his son, Ismail, to Palestine. Hz. Ismail (pbuh) was a baby who sucked his mother's milk. Hz Ibrahim left them under a large tree near the place where the Kaaba was built afterwards. He left some dates and water with them. The city of Makkah had not been built then; there was nobody around. There was not any water, either.

When Hz. Ibrahim (pbuh) was about to leave, Hagar asked him,"O Ibrahim! Where are you going by leaving us alone in this deserted valley?" Hagar asked again, "O Ibrahim! Did Allah order you to leave us here?" Hz. Ibrahim (pbuh) said, "Yes, Allah ordered it." Hagar said, "Then, Allah is enough for us; He will protect us." Thus, she trusted Allah. When Ibrahim (pbuh) reached the place called Thaniya, he turned to the Kaaba and prayed as follows:

"O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Thy Sacred House; in order, O our Lord that they may establish regular prayer: so fill the hearts of some among men with love towards them, and feed them with Fruits: so that they may give thanks." (Ibrahim, 14/37)

Days passed. They ran out of water and dates. There was nobody around; the baby was crying due to thirst.

Hagar started to look for water. She went up to Safa hill; she looked around but she could not see anybody. She came down Safa hill and ran to Marwa hill. She looked around but she could not see anybody. She repeated this going and returning seven times. When she went up to Marwa in her seventh attempt, she saw an angel on the place where the well of Zamzam is present now. It was digging the earth with the heel of its foot. Water came out of that place. According to a different narration, the baby started to dig the sand with his foot or hand and water came out. Hagar came and drank water and gave some water to the baby.

Hz. Hagar tried to form a pond so that the water would not flow out and started to fill her leather bottle. The Prophet (pbuh) narrated this incident as follows:

"May Allah show mercy to Ismail's mother, Hagar! If she had left Zamzam free and had not filled her hands with it, it would have been a flowing river." (Bukhari, Anbiya, 9).

After Hz. Hagar found the water, a group of Jurhumis passing through the valley of Makkah saw a bird over the valley. Jurhumis knew that this bird flew over the places where there was water but there had been no water there. They sent somebody to check whether there was water there. When they found out that there was water, they wanted permission from Hagar to settle near the water. Hz. Hagar gave them permission on condition that they would not claim any rights on this water. Hz. Ismail learned fluent Arabic from them. When he became a young man, he married a girl from Jurhumis. After this marriage, Hagar died

Hz. Ibrahim went to Makkah to check the state of his son. When he arrived at Ismail's house, he was not there. He talked to Ismail's wife.
"Where is Ismail?" Ismail's wife said,
"He has gone out to find sustenance."
"How is your living?" he asked.
"We are having difficulty; it is bad." She answered. Hz. Ibrahim said,
"When your husband comes, give him my regards and tell him to change the threshold of his gate" and went away.

When Ismail (pbuh) returned from hunting, he asked his wife,

"Did anybody come to our house?"
She said, "Yes an old man came. He asked about our living and I said, 'We are having difficulty.'" Hz. Ismail said,
"Did he tell you anything?" She said,
"He gave you his regards and said,"Tell him to change the threshold of his gate." Ismail (pbuh) realized the situation and said to her,
"That old man was my father. He wants me to divorce you. Go back to your family."

Thus, Ismail (pbuh) divorced his first wife. After a while, he married another girl from Jurhumis.

Hz. Ibrahim went to Makkah again. Ismail had gone out hunting. He talked to Ismail's wife in the same way. However, the woman said their living was fine. Then, Ibrahim (pbuh) said to her, "When your husband comes, give him my regards and tell him to keep the threshold of his gate."

When Ismail (pbuh) returned from hunting, she told him what had happened. Ismail said,

"He was my father. You are the threshold of my gate. He orders me to treat you well." (Bukhari, Anbiya, 9)

Hz. Ibrahim sometimes came from Damascus to visit his son and his wife, Hagar. Once he saw in his dream that he was sacrificing him. When he saw the same dream three times, he said to his son,
"O my son! I see in vision that I offer thee in sacrifice: now see what is thy view!" (The son) said: "O my father! Do as thou art commanded: thou will find me if Allah so wills one practicing Patience and Constancy!" (as-Saffat, 37/102)

Allah rewarded this submission of Hz. Ibrahim (pbuh) and Ismail (pbuh). He sent a great sacrifice instead of Ismail (pbuh). (as-Saffat, 37/107)

However, Jews claim that the son that Hz. Ibrahim (pbuh) wanted to sacrifice was Hz. Ishaq (pbuh) not Hz. Ismail (pbuh). (see Ali al-Muttaqi al-Hindi, Kanzu'l Ummal, XI, 490)

There are some weak narrations regarding the issue but the real reason for these claims of Jews is their jealousy. Hz. Umar b. Abdulaziz, the Caliph, asked a Jewish scholar who became a Muslim,"Which son was Hz. Ibrahim (pbuh) ordered to sacrifice?" He said,"By Allah! Allah ordered Ismail to be sacrificed. Jews know it. However, Jews are jealous of Arabs. They are jealous of the fact that Ismail surrendered to the divine order about him and that he was praised by Allah; they want to attribute this virtue to Ishaq, their ancestor." (Tabari, Tarikh, I, 138,139).

During one of Hz. Ibrahim's journey to Makkah, he was ordered by Allah to build the Kaaba. He built the Kaaba with his son Ismail (pbuh). (al-Baqara, 2/127; al-Hajj, 22/26-27) Hz. Ismail carried stones and Hz. Ibrahim put up the walls.

After the death of his father, Hz. Ismail (pbuh) became a prophet for the people of Hejaz. This issue is mentioned as follows in the Quran: "Also mention in the Book (the story of) Ismail: he was (strictly) true to what he promised, and he was a messenger (and) a prophet. He used to enjoin on his people Prayer and Charity and he was most acceptable in the sight of his Lord" (Maryam, 19/54-55)

According to what is reported, Hz. Ismail (pbuh) died forty years after the death of his father at the age of 137 and he was buried next to the grave of Hagar in the Kaaba / Hijr. Al-Musta'raba group of Arabs originated from the sons of Hz. Ismail (a.s); their origin goes back to Adnan.

The grave of Hz. Ismail (pbuh) is in the place called Hijr in Haram. (Ali al-Muttaqi al-Hindi, Kanzu'l Ummal, XI, 490)

(Abdullah YÜCEL, Şamil İslam Ansiklopedisi)

38 Did Hz. Adam (pbuh) commit any sins?

It is very important in which sense the words in the Quran are used. If it is thought that prophets are innocent, it will be clearly understood that it is definitely not a conscious disobedience.

As a matter of fact, when the incident is narrated in the previous verses, it is stated that Hz. Adam (pbuh) forgot this covenant:

"We had already beforehand, taken the covenant of Adam, but he forgot: and We found on his part no firm resolve." (Taha, 20/115)

That is, this deed of Hz. Adam (pbuh) is not a conscious deed aiming to oppose the order of Allah. Therefore, it is possible to understand the verse as follows not as disobedience in the sense we understand:

"In the result, they both ate of the tree, and so their nakedness appeared to them: they began to sew together, for their covering, leaves from the Garden: thus did Adam disobey his Lord, and allow himself to be seduced." (Taha, 20/121)

Prophets do not commit sins.

Sins are divided into two as major and minor sins. The principal major sins are as follows: Killing, fornication, drinking alcohol, opposing one's parents, gambling, perjury and supporting the innovations (bid'ahs) that will harm the religion. 1

No prophet committed any major sins before or after they became prophets.

However, some prophets made some mistakes called "zallah" by forgetting or by abandoning the better one. 2 Hz. Adam's eating the fruit of the forbidden tree in Paradise can be given as an example of a zallah. When Hz. Adam ate the forbidden fruit, he did not commit a sin in the sense that we know; he abandoned the better one. Consequently, he and his wife were deprived of the bounties of Paradise due to this mistake. Since there is no concept of sin and reward in Paradise, it is understood that this sin has a form that is different from what is known.

One of the bounties of Paradise is that there is no need "to go to the toilet" there. 3 Hz. Adam (pbuh) and Hawwa (Eve) did not pee or crap in Paradise because what they ate did not have any waste material. Their private parts were hidden by a garment or luminous light. 4 To eat the fruit of the forbidden tree would cause their private parts to be uncovered and cause them to pee and crap; that is why, God Almighty prohibited them from eating the fruit of that tree. 5 As a matter of fact, as soon as they ate the fruit of the forbidden tree, their private parts, which they had not seen before, were uncovered. They started to cover them with leaves because it was not appropriate to leave them uncovered. 6

It is necessary not to forget the share of qadar (destiny) in the incident of Hz. Adam's eating the fruit of the forbidden tree and being sent out of Paradise. For, purpose and wisdom of the creation of man by God Almighty was realized only when Hz. Adam and Hawwa were sent down to the world. Abu'l-Hasan ash-Shazali states the following about the zallah of Hz. Adam:

"A sin so full of wisdom that caused the repentance of the people to come up to the Day of Judgment to become legitimate."7

Footnotes:

1. Barla Lahikası, p. 179.
2. Muvazzah ilm-i Kelâm, p.184; Fıkh-ı Ekber Şerhi, p.154; Risale-i Hamidiye, p. 491.
3. Muslim, Jannah: 15.
4. Tefsîr-i Kebir , 14:49; Hak Dini Kur'ân Dili, 3:2140.
5. Hülasatül-Beyan ,2:4748.
6. al-A'raf, 22.
7. Risale-i Hamidiye, p. 611.

39 Will you give information about the prophet Hz. Yunus (Jonah)? Was Hz. Yunus swallowed by a fish?

HZ. YUNUS (PBUH)

"So also was Jonah among those sent (by us). When he ran away (like slave from captivity) to the ship (fully) laden, He (agreed to) cast lots, and he was condemned."(as-Saffat: 37/139-141)

Where Hz. Yunus (Jonah) is mentioned in the Quran:

Hz. Yunus is mentioned in four places in the Quran: the chapters of an-Nisa, al-An'am, Yunus and as-Saffat. (1)

In two places, he is mentioned by the nicknames given to him by Allah. One of them is "Dhun-nun" (the companion of the fish). This nickname is mentioned in the chapter of al-Anbiya as follows:

"And remember Dhun-Nun, when he departed in wrath: he imagined that We had no power over him! but he cried through the depths of darkness 'There is no god but Thou: Glory to Thee: I was indeed wrong!'"(2)

The other one is "Sahibu'l-Hut" (the owner of the fish). This nickname is mentioned in the chapter of al-Qalam as follows:

"So wait with patience for the command of thy Lord, and be not like the Companion of the Fish― when he cried out in agony. Had not Grace from His Lord reached him, he would indeed have been cast off on the naked shore, in disgrace."(3)

As it is seen, the name of Hz. Yunus is mentioned six times in the Quran: four times as "Yunus", once as "Dhunnun" and once as "Sahibu'1-Hut". (4)

The Lineage of Hz. Yunus:

Historians did not write any information about the lineage of Hz. Yunus but agreed that his name was Yunus b. Matta.

Hz. Isa (Jesus) is mentioned together with his mother in the verses of the Quran and hadiths. Hz. Yunus is mentioned as “Matta’s Son”. Some people say ‘Matta is his mother’ but it is generally agreed that Matta is his father. (see az-Zabidi, Tajrid Sarih I-XII)

The people of the book call Hz. Yunus as "Yunan b. Amtay".

Hz. Yunus is one of the prophets of Sons of Israel. His lineage dates back to Bunyamin (Benjamin), one of the sons of Hz. Yaqub (Jacob). Bunyamin is the brother of Hz. Yusuf (Joseph). (5)

The Call of Hz. Yunus:

Allah sent Hz. Yunus as a prophet to the people of "Ninova", located in Mosul, Iraq. For, idolatry had become widespread among the people of Ninova.

Hz. Yunus went to Ninova, which is one of the settlements in the region of Damascus and called the people living there to Allah. However, the people living there did not accept his call and denied his prophethood. Allah states the following regarding the situation of the majority of the people there:

"Never did We send a Warner to a population, but the wealthy ones among them said: 'We believe not in the (Message) with which ye have been sent.'"(6)

Hz. Yunus gave advice to the people of Ninova and called them to Allah. He lived among them for a long time. However, what he found was ears closed to the truth and covered hearts. He could not succeed in putting them in the way of Allah. Then, he warned them that they would be sent some divine wrath if they did not believe. When nothing changed after this warning, he told them that the divine wrath would come and left them angrily. It is also stated that they threatened Hz. Yunus, got furious and chased him away; consequently, Hz. Yunus escaped from them.

Hz. Yunus left that place before Allah ordered him to leave. He thought that Allah would not question him why he left that town with his family before Allah ordered him to do so and that he would not have any troubles. The following statement of Allah supports this view:

"And remember Dhun-Nun, when he departed in wrath: he imagined that We had no power over him."(7)

Hz. Yunus left that town because he got angry with the people not with his Lord. For, getting angry with his Lord would be rebellion against Allah. Besides, something like that would be contrary to the infallibility of prophets.

Abdullah ibn Mas'ud, Mujahid and a group of Salaf said, "When Hz. Yunus left them and they deserved the wrath to be sent to them, Allah placed regret and repentance in their hearts. They repented of what they had done to their prophet and turned to Allah. They put on garments made of hair to torture their bodies. Then they begged Allah by crying. They separated animals from their youngs. They bowed down in the presence of Allah and kept silent. Man, women, sons, daughters and mothers cried all together. Small and big animals cried, too. Camels and their youngs, cows and calves, sheep and lambs mooed and baaed. They experienced terrible moments. Allah removed His wrath, which He had sent them due to wronging Hz. Yunus and which was suspending over them like the darkness of the night, from them as a necessity of His power, compassion and mercy. Thereupon, Allah stated the following:

"Why was there not a single township (among those We warned), which believed― so its Faith should have profited it, except the people of Jonah? When they believed, We removed from them the Penalty of Ignominy in the life of the Present and permitted them to enjoy (their life) for a while."(8)

Hz. Yunus is in the Stomach of a Fish:

When Hz. Yunus left his nation, he went to the sea side. He saw a ship that was ready to leave. He asked permission from the people of the ship to embark the ship. They understood that there was something good in him and let him embark the ship.

When the ship was in the middle of the sea, a strong wind started to blow and the sea became rough. They said,

- "There is a sinner among us."They decided to draw lots and throw the person whose name was drawn into the sea. When they drew the name of Hz. Yunus, they asked him what had happened to him. When he told them what had happened between him and his nation, they were astonished and they did not want to throw him into the sea. They decided to leave him on the shore. However, Hz. Yunus asked them to throw him into the sea so that Allah's wrath would soothe. Thereupon, they threw him into the sea. A big fish swallowed him upon the order of Allah. The fish swam around with Hz. Yunus inside it in darkness under the protection of Allah. When the miracle was completed, Allah ordered the fish not to decrease anything from the flesh of Hz. Yunus and not to break his bones.

The fish carried him alive in the darkness of the sea; in the meantime, Hz. Yunus glorified Allah and asked for forgiveness all the time.

Hz. Yunus prayed Allah as follows in the darkness of the sea:

"'There is no god but Thou: Glory to Thee: I was indeed wrong."(al-Anbiya: 21/87) (9)

Allah accepted his prayer and saved from his troubled state. Allah ordered the fish to throw him on the shore, on a flat and wide area. Hz. Yunus thanked Allah for saving him. Allah created a tree without a trunk for him. He ate from the fruits of that tree and sat in the shade. Thus, Allah eliminated his disorder and accepted his prayer.

Hz. Yunus realized that what happened to him was a divine warning and caused by the fact that he left his nation angrily without getting permission from Allah.

If there were a valid ijtihad regarding the issue, it could be accepted for the righteous people who wronged their own souls. However, it could not be accepted for prophets. Nevertheless, Hz. Yunus did the thing that necessitated the divine warning when he left his nation without waiting for the order of Allah. (10)

Allah narrates how Hz. Yunus embarked the ship and what happened to him after that as follows:

"So also was Jonah among those sent (by us). When he ran away (like slave from captivity) to the ship (fully) laden, he (agreed to) cast lots, and he was condemned: Then the big Fish did swallow him, and he had done acts worthy of blame. Had it not been that he (repented and) glorified Allah, he would certainly have remained inside the Fish till the Day of Resurrection. But We cast him forth, on the naked shore in a state of sickness; and We caused to grow, over him a spreading plant of the Gourd kind; and We sent him (on a mission) to a hundred thousand (men) or more. And they believed; so We permitted them to enjoy (their life) for a while."(11)

When Hz. Yunus got better and became strong enough to walk, he returned to his nation. He saw that his nation had repented and believed in Allah; they were waiting for him to obey him and to confirm his prophethood. He lived with them, taught them the orders and prohibitions of Allah, guided them, showed them the way to Allah and led them to the straight path.

God Almighty gave various bounties to the people of Ninova as Hz. Yunus was among them and after him as long as they remained as believers. However, when they deviated afterwards, Allah sent them somebody who destroyed and demolished their city.

Historians reported this incident and people who came later took lessons from it.

According to the narration of Abdullah ibn Abbas, Hz. Yunus was sent as a prophet to a nation whose population was 120.000. For Allah states the following about the number of the people of the nation to which Hz. Yunus was sent as a prophet:

"And We sent him (on a mission) to a hundred thousand (men) or more." (12)

There are also some other narrations regarding the issue. Yet, Allah knows the best. (13)

Footnotes:

(1) an-Nisa: 4/163, al-An’am: 6/86, Yunus:10/98, Saffat: 37/139

(2) al-Anbiya: 21/87-88

(3) al-Qalam: 50/48-49

(4) Muhammad Ali Sabani, Peygamberler Tarihi, Ahsen Publications: 673-674.

(5) Muhammad Ali Sabani, Peygamberler Tarihi, Ahsen Publications: 674.

(6) Saba: 34/34

(7) al-Anbiya: 21/87

(8) Yunus: 10/98

(9) It is stated in a hadith that the prayer of a person who utters the prayer of Hz Yunus will definitely be accepted. see Musnad: 1/170; Hakim, Mustadrak, 2/488; Münziri. Terğib, 2/583

(10) This information was quoted from Abdurrahman Habannaka's book called "al-Aqidatu'1-Islamiyya".

(11) as-Saffat, 37/139-148

(12) as-Saffat, 37/147

(13) Muhammad Ali Sabani, Peygamberler Tarihi, Ahsen Publications: 676-679.

40 Why is the name of Abraham's father different in the Qur'an and the Torah?

The fact that a subject is different in the Qur'an and the Torah does not mean that it is a contradiction.

First of all, holy books other than the Holy Qur'an could not be preserved as they were sent down. For this reason, the fact that a subject in the Qur'an does not appear exactly in the Torah, the Gospel and the Psalms does not mean it is a contradiction, but that the ones other than the Qur'an have changed.

Indeed, one of the names of the Qur'an is Muhaymin.

This feature means that the Qur'an is a book which supervises the previous books, corrects the mistakes that have been put in (by people) and confirms the truths. For example, we see a correction in “six days” issue too.

As the well-known scholars state, the fact that there is no error in any verse of the Qur'an shows that it is the word of Allah, who has the infinite knowledge.

However, the comment that Azar is the uncle of Abraham (PBUH) is only one of the many explanations and interpretations. The names of Azar and Terah also have many interpretations and explanations other than that.

This means that there may be misunderstandings about such issues due to lack of information and other reasons.

After this brief explanation, let us try to explain the issue in detail:

Azar

Azar, according to the Holy Quran, is the name of the father of Abraham (PBUH).

The origin of the word Azar is controversial. It is claimed that it has been Arabicized from the word Azur in Hebrew which means “the one who is strong and does his job well” and this name was given to him because he was a vizier of Nimrod and because of his credibility in his views and ideas. (Hasan al-Mustafawi, I, 64-65)

In fact, the stem of word “azr” in Arabic means “power, strength; strengthening and supporting ”. (Lisan al-Arab, “azr” item)

On the other hand it has been said that the word azar is a distorted version of the word alizar in Hebrew (Horowitz, p. 85), that it means “aged, old” in the Nabati language and that it even means “the one who makes mistakes, goes astray” in the language of Abraham (PBUH) . (Lisan al-Arab, “azr” item)

Azar and Terah

While Abraham’s (PBUH) father is named Azar in the Quran (al-An’am 6/74), in the Torah (Genesis, 11/26) and in other Hebrew sources, he is called Terah. A tablet found in archaeological excavations also showed the expression “Abraham son of Terah”. (Woolley, p. 23-24)

Several comments have been made to explain this difference. According to some Western researchers, this difference stems from Eusebius' Historia Ecclesiastica. Eusebius called Abraham's father as Athar, which was distorted from Tharra, and this word got to the Islamic world in this way. (IA, II, 91)

According to some other researchers; the names of Abraham’s (PBUH) father and his servant were mixed together, and the name of his servant was transformed from Eliezer to Azar and it was accepted as the name of the father of Abraham (PBUH). (Horovitz, p. 85, 86; 1A, V / 2, p. 878; EI² [Eng.], I, 810)

In the Islamic sources other than the Qur’an and Hadiths, the father of Abraham (PBUH) is called both Azar and Terah bin Nahor and this second name (Terah bin Nahor) was inherited from the People of the Book.

Islamic scholars have made various comments on these two names to compromise them.

1. Just as Jacob has two names as Jacob and Israel, so too does Abraham’s (PBUH) father have two names as are Azar and Terah.

2. One of those two names is the name (Terah) and the other one is the nickname (Azar). Abraham’s (PBUH) father’s name is Terah; since Nimrod relied on his vizier’s ideas and advice and made him do his works, Nimrod nicknamed him as Azar.

3. Azar was the Terah’s idol god, which he served; he was named as Azar due to his service.

4. The name Azar which mans “deviant” was used for insulting Terah.

Azar-uncle interpretation

One of the interpretations about this issue is that the word “ab” (father in Arabic) is used in the meaning of “uncle” in the Qur’an (al-An’am 6/74) and hence Azar is the uncle of Abraham (PBUH), not the father.

However, this interpretation is controversial because in the verses which are about Abraham’s (PBUH) calling his father to the true religion (Maryam 19:42-45; al-Anbiya 21:52; ash-Shu’ara 26:70,86; as-Saffat 37:85; az-Zukhruf 43:26) and in the verses which he asks from Allah Almighty to forgive his father (at-Tawbah 9:114; al-Mumtahanah 60:4), the word “ab” is repeated and also this word is used in the meaning of “father” in the other verses of the Qur’an.

The view based on the verse 219 of the Surah ash-Shu’ara that there is no unbeliever among the ancestors of the Prophet Mohammad (SAW) and hence Azar cannot be Abraham’s (PBUH) father does not seem convenient according to the Qur’an. (Elmalılı III, 1964)

One of the pieces of information available on the name of Abraham's father (PBUH) as Azar or Terah is based on the Qur'an and the other one is based on the Torah.

Considering that the Qur'an, the product of revelation, has not been destroyed like the Torah, it seems to be the most appropriate choice to accept that the name of Azar is a name that belongs directly to the father of the Prophet Abraham, either directly or by nickname and the like.

Azar’s Life

There is not much information about the life of Azar.

In the Old Testament, Terah who generally appears in genealogical lists (Genesis, 11/24-27; Joshua 24/2; I. Chronicles 1/26) was the son of Nahor and an idolater. (Joshua, 24/2).

Terah left Ur city of Chaldeans to go to Canaan and died in Harran at the age of 205 (145 in the Samaritan Pentateuch). (Genesis, 11/31-32; Ejd., XV, 1013)

In the Torah Commentaries, Terah is mentioned as an idol master; it is stated that he appointed Abraham (PBUH) as his deputy in his absence but that he took Abraham (PBUH) to Nimrod after he broke all the idols. Abraham (PBUH) persuaded his father to leave the service of Nimrod and go with him to the land of Canaan and Terah, whose repentance was accepted by God, entered heaven. (Ejd., XV, 1014)

Some Jewish scholars say that he was the abbot. (A Dictionary of Islam, p. 29)

The Holy Qur’an indirectly mentions Terah related to Abraham’s (PBUH) invitation of his father to the right religion.

According to Islamic sources, Azar is from the village of Kutha in the Kufa region (Tabari, Tafsir, V, 158) and is an idol master under the auspices of Nimrod. There are also sources referring to Azar as Nimrod's son-in-law and even his vizier. (Hasan al-Mustafawi, I, 65)

It is certain that Azar was a prominent figure in his art and he was a notable person. Azar did not obey the order of Nimrod to kill all the children to be born, took his pregnant wife to Ur city, which is between Kufa and Basra, and hid her in a cave and Abraham (PBUH) was born in that cave. According to a rumor, when Azar took his son who grew up in the cave to Nimrod, Abraham (PBUH) asked his father the names of the thing he saw on the way and said that there must be only one creator and believing in idols is a deviance. (Tabari, Tarikh, I, 237)

According to the verses of the Qur’an about Abraham’s (PBUH) invitation of his father to the true religion,

Abraham (PBUH) explained to his father the irrationality of worshiping idols (Maryam 19/42-45; al-Anbiya 21/52-57),
but his father did not accept what he said, and he tried to inculcate his religion and threatened him. (Maryam 19/46)

Azar wanted to take his son to a festival of idols (Tabari, Tarikh, I, 238), but Abraham did not go with his father, claiming that he was sick, and broke the idols that his father and his people worshiped when no one was around. (al-Anbiya 21/57-68; as-Saffat 37/89-96)

When his father insisted on worshiping idols instead of accepting true religion, Abraham (PBUH) asked Allah for forgiveness for him. (Maryam 19/47; ash-Shu’ara 26/86; al-Mumtahanah 60/4), but this wish was not accepted because according to the Qur'an, Azar, the father of Abraham (PBUH) is an enemy of Allah. (at-Tawbah 9/114).

The meaning of a hadith narrated from the Prophet Muhammad SAW regarding the issue is as follows:

“On the Day of Judgment, Abraham (PBUH) will meet his father, Azar, whose face is soaked in dust, and will say to him, ‘Did I not tell you not to rebel against me?’ and his father will say, ‘I will not rebel against you today.’” (Bukhari, Anbiya, 8)

The narration that Abraham emigrated to Harran with his father (Genesis, 11/31) does not seem accurate according to the information in the Holy Qur'an because there is a complete difference between the father and the son in terms of religious faith. Moreover, it is clearly stated in the Qur’an that Azar ordered Abraham (PBUH) to leave if he would continue to object to the idols (Maryam 19/46). When Abraham (PBUH) realized that his father was really an enemy of Allah, he stayed away from him. (at-Tawbah 9/114)

References:

- Lisan al-Arab, “azr” item.;
- Mas‘udi, Muruj adh-Dhahab (Abdulhamid), I, 44-45; II, 247;
- Tha‘labi, Araisul-Majalis, p. 55;
- Mawhub b. Ahmad al-Jawaliqi, al-Muarrab, Tehran 1966, p. 28-29, 359-365;
- Fakhruddin ar-Razi, Tafsir, XIII, 3741;
- Qurtubi, Tafsir, VII, 22-23;
- Elmalılı, Hak Dini, III, 1962-1965;
- Mustafawi, at-Tahqiq, I, 63-68;
- J. Horovitz, Koranische Untersuchungen, Berlin 1926, p. 85-86;
- L. Woolley, “Abraham”, Découvertes Récentes sur Les Origines Hebreux, Paris 1949, s. 23-24;
- T. Patrick Hughes, A Dictionary of Islam, New Jersey 1965, p. 29;
- W. F. Albright, “Was the Patriarch Terah a Canaanite Moon-god?”, Bulletin of the American Schools of Oriental Research, nr. 71, Baghdat Jerusalem 1938, p. 35-40;
- Murray Lichtenstein, “Terah”, Ejd., XV, 1013-1014;
- A. J. Wensinck, “Âzer”, İA, II, 91;
- the same writer, “Azar”, EI² (İng.), I, 810; J. Eisenberg, “İbrâhim”, İA, V/2, s. 878.
- TDV İslam Ansiklopedisi, Azer item

41 Did God send any other books or pages apart from the four great books and pages?

Since all communities were sent prophets and warners (an-Nahl, 16/32; Fatir, 35/25) and that books were sent down to them (al-Baqara, 2/213), it can be said that many books were sent down.

However, they are not mentioned separately in the Quran. The ones mentioned in the Quran are the pages sent down to Abraham (pbuh) and Moses (pbuh) and the books: the Torah, the Psalms, the Bible and the Quran.

In a hadith which is debatable whether it is sound or not, it is stated that one hundred pages were sent down and that fifty pages were sent down to Sheth (pbuh), thirty to Eunuch (pbuh), ten to Moses (pbuh) and ten to Adam (pbuh). (Ibn Abi'd- Dunya from Abu Dharr).

The Torah was sent down to Moses (pbuh), the Psalms to David (pbuh), the Bible to Jesus and the Quran to Hz. Muhammad (pbuh).

42 Is Hazrat Khidr alive?

Hazrat Khidr is alive, but there are five degrees of life. He is at the second degree. It is because of this that some religious scholars have been doubtful about it.

The First Level of Life is that of our life, which is very restricted.

The Second Level of Life is that of the lives of Khidr and Ilyas (May Allah grant them peace), which is free to an extent. That is to say, they can be present in numerous places at the same time. They are not permanently restricted by the requirements of humanity like us. They can eat and drink like us when they want to, but are not compelled to like us. The saints are those who uncover and witness the realities of creation, and the reports of their adventures with Khidr are unanimous and elucidate and prove this level of life. There is even one degree of sainthood which is called ‘the degree of Khidr.’ A saint who reaches this degree receives instruction from Khidr and meets with him. But sometimes the one at that degree is mistakenly thought to be Khidr himself.

The Third Level of Life is that of Idris and Jesus (May Allah grant them peace) which, being removed from the requirements of humanity, enters an angelic life and acquires a luminous fineness. Quite simply, Idris and Jesus are present in the heavens with their earthly bodies, which have the subtlety of bodies from the World of Similitudes and the luminosity of star-like bodies. The Hadith the meaning of which is, “At the end of time, Jesus (Upon whom be peace) will come and will act in accordance with the Shari’a of Muhammed (PBUH),” indicates that at the end of time the religion of Christianity will be purified and divest itself of superstition in the face of the current of unbelief and atheism born of Naturalist philosophy, and will be transformed into Islam. At this point, just as the collective personality of Christianity will kill the fearsome collective personality of irreligion with the sword of heavenly Revelation, so too, representing the collective personality of Christianity, Jesus (Upon whom be peace) will kill the Dajjal, who represents the collective personality of irreligion, that is, he will kill atheistic thought.

The Fourth Level of Life is that of the martyrs. According to the Qur’an, the martyrs have a level of life higher than that of the other dead in their graves. Since the martyrs sacrificed their worldly lives in the way of truth, in His perfect munificence, Almighty Allah bestows on them in the Intermediate Realm a life resembling earthly life, but without the sorrow and hardship. They do not know themselves to be dead, thinking only that they have gone to a better world. They enjoy themselves in perfect happiness and do not suffer the pains of separation that accompany death. For sure the spirits of the dead are immortal, but they know themselves to be dead. The happiness and pleasure they experience in the Intermediate World are not equal to that of the martyrs. Like if two men in their dreams enter a beautiful palace resembling Paradise; one knows that he is dreaming and the pleasure and enjoyment he receives are deficient. He thinks: “If I wake up, all this enjoyment will disappear.” While the other man does not know he is dreaming, and he experiences true happiness and pleasure.

The way the martyrs and other dead benefit from life in the Intermediate Realm is thus different. It has been established by innumerable incidents and narrations and it is certain that the martyrs manifest life in that way and think that they are alive. Indeed, this level of life has been illuminated and proved on repeated occasions by many occurrences like Hamza (May Allah be pleased with him) - the lord of the martyrs - protecting those that have recourse to him and performing and making performed matters in this world. I myself, even, had a nephew and student called Ubeyd. He was killed at my side and in my place and became a martyr. Then, when I was being held as a prisoner-of-war at a place three months’ distance away, I entered his grave in a true dream, which was in the form of a dwelling-place under the earth, although I did not know where he was buried. I saw him living the level of life of martyrs. He evidently thought that I was dead, and said that he had wept much for me. He thought that he was alive, but having retreated from the Russian invasion, had made himself a good home under the ground. Thus, through a number of conditions and indications, this unimportant dream afforded the conviction as certain as witnessing it concerning the above-mentioned truth.

The Fifth Level of Life is that of the life of the spirits of the dead in their graves. Yes, death is a change of residence, the liberation of the spirit, a discharge from duties; it is not annihilation, non-existence, and a going to nothingness. Many evidences like innumerable occurrences of the spirits of the saints assuming forms and appearing to those who uncover the realities, and the other dead having relations with us while awake or sleeping and their telling us of things that are conformable with reality, - evidences like these illuminate and prove this level of life. In fact, the Twenty-Ninth Word about the immortality of man’s spirit demonstrates this level of life with incontrovertible proofs.

43 How would you answer the claim that Nimrod and Hz. Ibrahim did not live in the same age and that the story of Hz. Ibrahim about being saved from the fire originated from Midrash Rabbah?

We will mention a few points based on evidence in order to explain the issue:

a. Firstly, the statements of the Quran, which is a clear divine book, which has been declaring its miraculousness for15 centuries, whose challenge that it is impossible to write the equivalent of even one verse of it is still valid, and which has been proved to be a miracle by investigative scholars in terms of forty aspects, are explicit. It is not academically, mentally and religiously possible to accept some speculations based on imagination in the presence of these explicit statements of the Quran.

b. The claim that Nimrod and Hz. Ibrahim did not live in the same age is nonsense that is completely baseless, lacking scientific value, originating from religious and ignorant recklessness and ignoring all divine and human resources. In fact, the denial accepted by only one percent of the resources has no scientific value in the presence of the truth that is accepted by ninety-nine percent.

- Nimrod might be a name or a title given to kings like Pharaoh, Chosroes, Kaiser. Therefore, the existence of such a king/Nimrod during the time of Hz. Ibrahim is certain.

- It is understood from the information given in the resources that Nimrod and his nation - probably due to fearing Nimrod - continued to worship idols after the miracle of Hz. Ibrahim being saved from the fire. Eventually, around 2286 BC, while Hz. Ibrahim was still alive, Allah inflicted Assyrians upon them; they invaded the land of Nimrod and ended his reign; they established the Assyrian Kingdom there. (see Ibn Ashur, the interpretation of verse 69 of the chapter of al-Anbiya)

c. The historical resources written by men can make correct determinations back to the time about 3000 BC. The information about the periods before that time is very little and limited. Therefore, the information about the time of Hz. Ibrahim and before cannot be trusted. As Badiuzzaman puts it, some of them are superstitions; some deny the truth and some give information in the form of summaries. (see Lemalar/16. Lema)

d. Those who utter the claim that the story of Hz. Ibrahim about being saved from the fire originated from Midrash Rabbah want to say that the Quran copied this story from ancient resources. Midrash generally means a collection expressing the view of Jewish interpreters.

To prove a claim is the duty of the claimer. In fact, it is impossible for them to prove that it was copied. Therefore, it is bound to remain as a baseless claim.

Besides, hundreds of prophets came between Hz. Ibrahim and Hz. Muhammad. It is quite natural that this great miraculous incident is mentioned in the previous resources. That the incident of Hz. Ibrahim about being saved from the fire is mentionedin the previous resources is like a signature confirming and approving the statements of the Quran.

Besides, according to what Izzuddin Ibnu'l-Athir, the famous historian, writes, all scholars agree that Hz. Ibrahim was born in the period when Nimrod lived. Ibrahim was thrown into fire by Nimrod and was saved miraculously. (see Ibn Athir, al-Kamil Fi't-Tarikh, -Beirut, 1417/1997- 1/86-89)

The famous historian, Ibn Khaldun and Ibn Kathir say the one who threw Hz. Ibrahim into fire was the Babylonian king Nimrod b. Kanan b. Cush.(see Tarikhu Ibn Khaldun,-Beirut, 1408/1988- 2/78; Ibn Kathir, al-Bidaya wa'n-Nihaya, -Darut-Turathi'l-Arab, 1408/1988- 1/200-201)

e. To say that the word Ur was misinterpreted asOr and to present it as if it is definite information means to play with science. In all resources of history, some of which are mentioned above, the word Ur is accepted as a city, and according to several scholars as the city of Urfa, not as fire. These historians, who accept Ur as a city, also accept that Hz. Ibrahim was thrown into fire.

It is stated in the Quran that Hz. Ibrahim was thrown into fire and that he was saved from the fire and then he migrated from that city. The meanings of the relevant verses are as follows:

"They said "Burn him and protect your gods if ye do (anything at all)!" We said "O Fire! Be thou cool, and (a means of)) safety for Abraham!" (al-Anbiya, 21/68-69)

"But Lut had faith in Him: he said: "I will leave home for the sake of my Lord: for He is Exalted in Might, and Wise." (al-Ankabut, 29/26)

It is understood from the explanations above that this claim originates from the fact that the word Ur was misinterpreted as Or (fire). The claim of those who say Hz. Ibrahim was not thrown into fire is complete nonsense originating from irreligiousness.

44 Did the Prophet Musa (Moses) pray by saying make me a member of the ummah of Muhammad?

The part of a long narration related to the question is as follows:

Musa (Moses) said: “O Lord! Verily I have found in the Torah the characteristics of a good ummah that will emerge for the benefit of humanity, that will enjoin good and forbid wrong, and that will believe in Allah. Let it be my ummah!”

Allah said, “It is the ummah of Muhammad”. (1)

There are other narrations regarding the issue too. (2)

In fact, the name “Muhammad” is mentioned as Mushaffah, al-Munhamanna, Himyata, etc. meaning “Muhammad”, in the form of Assyrian names in Hebrew in those books. The name “Muhammad” itself was present only in a few places. And those few occurrences were distorted by jealous Jews. (3)

References:

1) Ali al-Qari, Sharhush-Shifa, 1:746; Yusuf Nabhani, Hujjatullah alal-Alamin, 107-118; The Bible, Isaiah, 42.
2) Abu Nuaym, Dalailun-Nubuwwa, Chapter Four.
3) see Yusuf Nabhani, Hujjatullah alal-Alamin, 112-113; Qastalani, al-Mawahibul-Ladunniyya, 6:189; Nursi, Mektubat, 19. Mektup.

45 How should we understand the incident of Hz. Adam (pbuh) being taught the names of things, which is a means of superiority to angels? What is meant by those names taught to Hz. Adam?

When Allah told the angels that he would create a vicegerent on the earth, they were surprised by it and asked Him about the wisdom behind it. Thereupon, Allah Almighty taught Adam all of the names and tested the angels through those names.

That incident is mentioned as follows: in the Quran:

“And He taught Adam the names of all things; then He placed them before the angels and said: "Tell Me the names of these if ye are right”(al-Baqara, 2/31)

The phrase “bi asmai” in the verse was interpreted as "the names of" by most of the scholars but Elmalılı Hamdi Yazır interpreted it as "with the names of". Both interpretations (translations) are correct but the latter has a wider meaning. When the phrase "with the names of" is used, it means some other aspects of those things were asked along with their names. As a matter of fact, this phrase was interpreted as follows in Risale-i Nur Collection: “expressing the names, attributes and properties of all of the species existing in the universe.” (İşarât-ül İ’caz) The following is stated in another book of the same collection:

“It describes under the name of 'the teaching of the Names' to the person of Adam, the teaching of all the sciences and branches of knowledge with which the sons of Adam have been inspired.”(Sözler, p. 401)

It is also stated in Risale-i Nur Collection that the names taught to Hz. Adam (pbuh) are concise; that is, they consist of essential knowledge in the form of nucleus and that they are manifested in detail and perfectly in the Prophet (pbuh) of the end of time:

“…who manifested in detail with all their degrees all the Names which were taught in brief to Adam (pbuh)...”(Sözler, p. 263)

There is a branch of science that is more important than knowing the names or physical properties of things: it is to know the divine names manifest in things, to see the art in the works of art, to see the grace and grant in bounties and to reach the divine names from them.

Then, the knowledge of the Prophet (pbuh) of the end of time has the most knowledge about the divine names. We can also state the following by considering that all names are manifest in man: If we liken the knowledge of Hz. Adam about the names that were manifest in him to a nucleus, this knowledge is in the form of a magnificent tree in the Prophet (pbuh).

All of the names are manifest in the Prophet (pbuh) of the end of time in the perfect sense; He read all of the things as the manifestation place of Allah's names in the perfect sense upon the following order: “Proclaim! (or Read!) in the name of thy Lord and Cherisher, Who created”(al-Alaq, 96/1); he ascended to the highest levels in belief, knowledge, love, taqwa and righteous deeds; he succeeded in performing the lofty duties like meditation, admiration, glorification and praise in the best way.

Is reading the universe and man not for reaching these lofty meanings and fulfilling these holy services? (Prof. Dr. Alaadddin Başar)

Jinn existed before men. Was it not necessary for the angels to know these names due to the jinn?

The names that were taught to Adam were not the names of things only. The knowledge of the reflections of Allah's one thousand and one names and their manifestations in the universe through the mirrors of material and spiritual realms were also in question. The incident of teaching the names is an incident teaching the angels, who were away from being material, that Adam, who was both a spiritual and material being, knew many things that they did not know and that man, whom the angels regarded to be shedding blood and hence questioned his creation, was worth creating.

To give a very simple example, the angels cannot know how the mouth tastes, how the eyes see, how the ears hear, what kind of a mechanism the body is and how the metabolism works as much as man knows. They are also among the names that are taught. As Ibn Abbas also indicates, these names are not only the names of things but also the names of ontological deeds. (Tabari, the interpretation of the relevant verse)...

It is understood from the verse that the angels did not know the names of many beings that they saw. Probably, the divine wisdom did not teach the angels the names of many things taught to Adam, taking into consideration that they would not like the creation of man - as a being that can shed blood.

As Tabari states, through this testing, Allah showed the angels how wrong it was to question the creation of man considering some of his faults while they did not know the names of many things that they always saw. Through this incident, Allah showed everybody that the reason why Adam and his progeny were created is knowledge. (see ibid)

46 Hz. Maryam's father is mentioned as Imran in the Quran. Westerners call him Joachim. Is there a relationship between those two names?

Imran is mentioned as the name of Hz. Maryam's father in the Quran.

It is said that the word Imran comes from the Hebrew word Amram but it is also said that it is derived from Assyrian. On the other hand, it is also reported that it is derived from the Arabic root amr, that it was used in Arabia before Islam and that it exists in Safawi inscriptions. However, since it is the name of Maryam's father, it seems more appropriate to accept that it is of Hebrew origin. (Jeffery, p. 217)

It is stated in verse 33 of the chapter of Aal-i Imran that the families of Adam, Nuh, Ibrahim and Imran were chosen and made superior to the realms. According to what is understood from verse 35 of the same chapter stating that Imran's wife devoted her child to be born to the Lord and that named her Maryam and from the phrase "Imran’s daughter Maryam" in the chapter of at-Tahrim (66/12), what is meant by Imran family is Hz. Maryam and her son Isa.

According to the Torah Imran (Amram) is the father of Hz. Musa (Moses), Harun (Aaron) and their sister Maryam/Miriam-Miryam (Mary); she has no relation with Isa’s mother Maryam. Amram, is the son of Kohat, who is Yaqub's (Jacob’s) grandson. (Numbers, 26/59; I. Chronicles, 6/2-3; 23/12-13)

Islamic scholars put forward different views about who Imran, whose name is mentioned in the Quran, is. Muqatil states that Imran in the phrase "Aal-i Imran (Imran Family)" is the father of Musa and Harun and that his lineage dates back to Hz. Yaqub. Kalbi states that he is Maryam's father and that his lineage dates back to Hz. Sulayman. (Qurtubi, 4/63)

When what is mentioned in the chapter of Aal-i Imran is taken into consideration, it is understood that Imran is the father of Hz. Maryam, not Hz. Musa. When Zamakhshari gives information about Aal-i Imran, he reports the narrations stating that Imran b. Yashur's children are Musa and Harun or Imran b. Masan's daughter Maryam and her son Isa and states that there is a period of 1.800 years between those two Imrans, adding that Imran mentioned in the verse is Hz. Maryam's father. (al-Kashshaf, 1/185)

According to Christians, Maryam's father is not mentioned in the New Testament; it is stated that his name is Yoakim (Joachim) in Protoevangelium, one of the gospels regarded as apocryphal. It is also reported in that apocryphal gospel that Maryam’s grandfather Mathan had three daughters called Maryam, Sobe and Hannah, that Sobe is the mother of Zakariyya’s wife Elisabeth and that Hannah was Virgin Maryam’s mother. (F. Vigouroux. "Anne", DB,1/1 S. 629)

In the Quran, Maryam is also mentioned as Harun's sister; her tribe blamed her for giving birth to a child without a father by saying, "O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste." (Maryam, 19/28)

The only Harun (Aaron) known in the literature of the Bible is Hz. Musa’s and Maryam’s brother Harun. Since Imran (Amram) is their father, Isa’s mother Maryam being presented as Harun’s sister (Maryam, 19/28) in Islamic resources on the one hand and Imran’s being shown as the father of Isa’s mother Maryam though he is the father of Musa, Harun and their sister Maryam on the other hand is regarded as the confusion of two Maryams.

According to Muslims, acting upon the view that there are two Imrans, two Haruns and two Maryams, the first group consists of Harun, his sister Maryam and their father Imran while the second group consists of Imran, his daughter Maryam and her brother Harun. Musa, Harun and Maryam and their father Amram exist in the Torah; therefore, they are known by Jews and Christians. However, Hz. Maryam's father is mentioned as Imran only in the Quran; Maryam's father name is not mentioned in any Christian resources; the existence of Isa’s mother Maryam's brother called Harun is not known either.

Thus, tafsir scholars state that there are two Imrans, one of them being Musa’s father and the other Maryam’s father; they also say that the Imran mentioned in the Quran is Maryam's father.

Hz. Musa's father Imran's lineage is given as Imran b. Yashur b. Kahes (Fahas) b. Levi b. Yaqub b. Ishaq; Hz. Maryam's father lineage is given as Isa b. Maryam b. Imran b. Masan (Matan) b. Sulayman b. Dawud b. Isha b. Yehuza b. Yaqub b. Ishaq. (Zamakhshari, 1/185; Qurtubi, 4/63)

According to Muhammad Hamidullah, the phrase "imraatu Imran" in the Quran means "woman from Imran's progeny" and Imran is mentioned as a name of a tribe rather than a person in that verse. Hamidullah translates the verse translated as "O sister of Aaron (Maryam, 19/28) as "Aaron's daughter, O sister" and understands it as sister from Aaron's progeny. For, the word "ukht" is also used as a member of a tribe in Arabic. (Le Saint Coran, p. 54, 307; see also. Arnaldez, p. 33-34)

The critiques by the western scholars mentioned above contradict the expressions in the Bible. According to Luke, Zakariyya's wife Elisabeth is a relative of Hz. Isa’s mother Maryam and is among Harun daughters. (Luke, 1/5, 36) It is accepted that Maryam's mother and Yahya's (John’s) mother are sisters. (DB, 2/2, p. 1689) Zakariyya is a prophet from Abiya family (l. Chronicles, 24/10; Luke, 1/5), his wife Elisabeth belongs to a cleric family and hence is a daughter of Hz. Harun. (DB, 2/2, p. 1689) It is natural for the people that has such tradition to call Maryam, who comes from such a family and who is devoted to the temple, "Harun's daughter". (see TDV İslam Ansiklopedisi, Imran item)

47 Who is the Pharaoh living in the same age as Hz. Yusuf (Joseph)?

- It should not be forgotten that the most important source of history about the prophets sent to Sons of Israel is the Torah (the Old Testament). The life story of Hz. Yusuf (Joseph) is narrated – in way that is similar to the one in the Quran – there.

As a result of the research done for years, the view that the same people are mentioned in both resources has been accepted though the names mentioned in the history of Egypt and in the resources about Sons of Israel are different.

Many history researchers hold the view that Imhotep is the same person as Yusuf mentioned in the history of Egypt. [He is also mentioned as Zaphenath-Paneah/ “Then Pharaoh named Joseph Zaphenath-paneah (Savior of the World)" -Genesis, 4l: 40-45]

History also mentions Imhotep's buildings. It is said that the king at the time of Hz. Yusuf was "King Djoser". It is mentioned as a historical record that famine took place in the 18^th year of Djoser's kingdom. The Djoser's Pyramid in the desert was the first pyramid and it was built by Imhotep. People bought cereals from a pyramid located among the other pyramids connected to one another during the time of famine; it is interesting that there are still remains of cereals in the pyramids. It is possible to walk in the cereal silos today.

According to what is mentioned in the Bible, Hz. Yusuf said, "Take my bones to Israel." It is interesting that Imhotep's body could never be found in Egypt.

According to the experts of archelogy, the grave of Hz. Yusuf is located in Palestine today and can be visited as a place of worship. (Mary Nell Wyatt, Joseph in Ancient Egyptian History)

There are symbols related to the years of famine in a historical coin found on September 24, 2009, and that historical coin is displayed in the Egypt museum today. (The Middle East Media Research Institute: http://www.memri.org/report/en/o/0/0/0/0/0/3663.htm)

- In the Islamic resources, the name of the king of that day is “al-Walid b. ar-Rayyan”. (see al-Maraghi, the interpretation of Yusuf 54-55; according to some, it is “ar-Reyyan. see Razi, the interpretation of the verses in question)

According to some other information, Hz. Yusuf lived in that period (1500 BC). His name was Yuzarsif in the Egyptian language. Hz. Yusuf came to the palace as a slave during the reign of Amenhotep III and became the head counsellor of the king and the prime minister of Egypt during the reign of Amenhotep IV. Amenhotep IV followed Hz. Yusuf and believed in one Allah; he got the name Akhenaton. Akhenaton means believer in one Allah. Nefertiti was also among the believers in Allah.

48 Where is the sacred "Tuwa Valley" mentioned in the Quran? Why was the first revelation sent down to Hz. Musa (Moses) in that valley?

The sacred Tuwa Valley mentioned in two places in the Quran (Taha, 20/12; an-Naziat, 79/16) is a valley in the foothill of Mount Sina near Damascus.

Tuwa is the name of that valley. Since it is first described with the adjective "muqaddas", which means clean and sacred, the verse attracts attention to the fact that divine prosperity and blessing will first come to clean hearts and hence to the necessity of cleanliness.

As a matter of fact, the following is stated in the chapter of Taha:

"Therefore (in My presence) put off thy shoes: thou art in the sacred valley Tuwa." (Taha, 20/12)

Some scholars interpreted that word as "twice" stated that the phrase meant "the valley that was made blessed twice". In that case, it is “an adverbial phrase” meaning "blessed twice", reminding it with emphasis. (see Elmalılı, the interpretation of an-Naziat, verse 16)

While explaining why Hz. Musa (Moses) was asked to take off his shoes, some tafsir scholars dealt with the material of which the shoes were made but the interpretation that the reason was the feet’s touching that sacred place directly and taking their share from that blessing was preferred more than the first one. (see Tabari, the interpretation of the verse in question)

In addition, it can be said that the aim was to prepare Hz. Musa, who would receive divine revelation, spiritually and hence he was warned to tidy himself up and show special respect. Ibn Atiyya makes a similar interpretation. (see Tabari, Ibn Atiyya, the interpretation of the verse in question)

On the other hand, when divine revelation became manifest in Tuwa Valley, numerous angels that accompanied revelation filled the valley. Those angels, whose duty was to fulfill divine commands and to manage affairs and who were called "Mudabbirat", made the valley blessed. In that case, it was a necessity of good manners to take off one’s shoes on the land of the valley that attained holiness, prosperity and blessing and in the presence of the manifestation of divine revelation. Thus, the body would contact the soil and would have more opportunity to convey the divine prosperity and current there to the mind and heart.

The duty of prophethood was given to Hz. Musa in that sacred valley. His whole body listened to the sound. His attention was concentrated on one point. The incoming sound passed from the ear to the heart and surrounded the spirit. That is why circumambulation is performed barefoot in the holy Kaaba.

The Course and Cause of the Event

That the Prophet Musa took his family and set out from Madyan in a cold season was not something random or without a reason. Upon the divine inspiration Hz. Musa received, he had to leave Madyan and go to Sons of Israel in Egypt.

Hz. Musa left Egypt because of the inspiration that came to his heart since he had killed somebody by mistake there and people started to come together against him. Then, he went to Madyan and married the daughter of the Prophet Shuayb (Jethro) there. After staying in Madyan for nearly ten years and being educated very well by the Prophet Shuayb, there were more important and greater things to do for him.

First of all, it was necessary to invite Pharaoh, who went astray, treated the Israelites as if they were second and even third-class citizens, and deified himself, to the true path and to save, in particular, Sons of Israel from that cruelty and torture.

That is one of the wise reasons why the Prophet Musa left Madyan with his family and received divine address while passing through the valley of Tuwa. (see Celal Yıldırım, İlmin Işığında Asrın Kur’an Tefsiri, Taha 16. ayetin tafsiri)

49 Why was Hz. Lut’s wife destroyed?

Hz. Lut’s wife, Wahila, did not actually believe in Lut (Lot). She said she believed but she hid her unbelief.

The relationship of husband and wife between them and the high rank of being a prophet’s wife had no significance in the struggle between belief and unbelief at a certain point.

Unbelief cuts off all relationships. The bond of marriage, which is the strongest bond, remains ineffective.

Thus, everybody is tested in this world. As a matter of fact, Hz. Nuh’s wife, Waila, betrayed Hz. Nuh; though she lived in the house of a prophet, she remained an unbeliever until her death and died as an unbeliever.

In fact, both of them were in a great boon that would enable them to attain happiness in both the world and the hereafter. They were wives of two beloved prophets of Allah. However, they missed this boon due to their betrayal.

50 Was the prayer Hz Musa (Moses) made so that the impediment from his speech would be removed accepted? If yes, why did Pharaoh mock him?

According to what is understood from the verses below, all of the requests of Hz. Musa were fulfilled:

“(Moses) said: ‘O my Lord! expand me my breast; Ease my task for me; And remove the impediment from my speech, So they may understand what I say: And give me a Minister from my family, Aaron, my brother; Add to my strength through him, And make him share my task: That we may celebrate Thy praise without stint, And remember Thee without stint: For Thou art He that (ever) regardeth us.’ (Allah) said: ‘Granted is thy prayer, O Moses!’" (Ta Ha, 20/25-36)

It is possible to understand from the last statement “Granted is thy prayer, O Moses!” that all of Hz. Musa’s prayers were accepted. (see Ibn Ashur, the interpretation of the relevant verse)

“(Pharaoh said:) Am I not better than this (Moses), who is a contemptible wretch and can scarcely express himself clearly?” (az-Zukhruf, 43/52)

What is pointed out in the verse above mentions the state of Hz. Musa before he recovered (see Ibn Ashur, the interpretation of the relevant verse). Accordingly, Pharaoh meant the following: “You could not speak properly until recently. How can you try to make a speech in my presence now?”

Another aspect regarding the issue is that it is a slander by Pharaoh. The treacherous Pharaoh wanted to spread the wrong information that Hz. Musa still lisped in order to depreciate him in the eye of people. When Hz Musa was a child, he used to lisp while speaking and people knew about it. However, as it is understood from the verses above, the prayer of Hz. Musa “remove the impediment from my speech” was accepted by Allah and the impediment was removed. (Ö. Nasuhi Bilmen, Kuran-ı Kerim’in Türkçe Meal-i Alisi ve Tefsiri, 7/3288)

As it is known, the way to announce something to people in that age was to use a town crier. For, the following verses indicate it:

"And Pharaoh proclaimed among his people, saying: ‘O my people! Does not the dominion of Egypt belong to me, (witness) these streams flowing underneath my (palace)? What! See ye not then? Am I not better than this (Moses), who is a contemptible wretch and can scarcely express himself clearly? Then why are not gold bracelets bestowed on him, or (why) come (not) with him angels accompanying him in procession?’” (az-Zukhruf, 43/51-53)

Those town criers used to announce the issue to the people in the town and village. Hz. Musa did not lisp after he became a prophet. For, his prayer “remove the impediment from my speech” mentioned in verses 27-36 of the chapter of Taha was accepted. That statement of Pharaoh originated from his stubbornness related to understanding the divine message. He did not heed it or he pretended to ignore it. In that period, when a king sent an envoy, he would give that envoy and the people around it things that would prove his magnificence and wealth. When Pharaoh did not see anything like that in Hz. Musa, he regarded his plainness as a sign of not being an envoy.

According to Razi, Pharaoh might have spoken without knowing that he recovered; he might also have meant that Hz Musa was too weak to bring evidences that would show his trueness. (Razi, the interpretation of the verse in question)

51 It is said that Hz. Dawud prayed by playing an instrument. Will you explain it?

Once, the Prophet (pbuh) listened to Abu Musal-Ash'ari recite the Quran and said,

"You were indeed given one of the mizmars of the Prophet Dawud (David)." (Mizmar is actually a wind instrument like flute. In the hadith above, "mizmar" means nice voice, tone, timbre.) (Bukhari, Fadailul-Qur'an 31; Muslim, Salatul-Musafirin 34; Tirmidhi, Manaqib 55)

Hz. Dawud had a very nice voice. He recited nice odes and hymns. His nice voice was used as a metaphor among people. Therefore, when people heard a person with a nice voice, they would say, "He was given one of the mizmars of the Prophet Dawud."

Hz. Dawud glorified Allah and praised Him with his nice voice; he would read the Psalms, sent down to him by Allah; the mountains and birds would glorify Allah together with him. Allah states the following regarding the issue in the Quran:

"It was We that made the hills declare, in unison with him, Our Praises, at eventide and at break of day, And the birds gathered (in assemblies): all with him did turn (to Allah)." (Sad 38/18-19)

"We bestowed Grace aforetime on David from ourselves: "O ye Mountains! Sing ye back the Praises of Allah with him! And ye birds (also)..." (as-Saba': 34/10)

Hz. Dawud recited the Psalms with a touching voice and fast but he meditated on the meaning of what he recited; he would read tunefully. He did not neglect awe when he read.

52 Who helped Hz. Nuh (Noah) when he built the Ark?

“But construct an Ark under Our eyes and Our inspiration...” (Hud, 11/37)

According to the expression of the verse above, Hz. Nuh (Noah) built the ship directly with the inspiration he received from God Almighty. This issue is perceived like that in all tafsir resources we have seen. (see Tabari, Razi, Ibn Kathir, Baydawi, Nasafi, Ebu’s-Suud Efendi, Fathul-Qadir, Alusi, the interpretation of the verse in question)

According to some scholars, what is meant by the phrase “bi a’yunina = under Our eyes” is the angels that were sent to help and protect Hz. Nuh. (Qurtubi and Shawkani / Fathul-Qadir, the interpretation of Hud, 37)

To sum up, we have not come across with the names of the angels that helped Hz. Nuh in our research regarding the issue. As it is stated above and according to the majority of scholars, Hz. Nuh built the ship directly with the inspiration he received from Allah.

53 Hz. Ayyub (Job) promised to flog his wife one hundred times after he got well due to a mistake she made. How can this be explained?

The reason for the vow of Hz. Ayyub to beat his wife is not mentioned in the verse.
The verses related to the issue are as follows:

"Commemorate Our Servant Job. Behold he cried to his Lord: ‘The Evil One has afflicted me with distress and suffering!’ (The command was given:) ‘Strike with thy foot: here is (water) wherein to wash, cool and refreshing, and (water) to drink.’ And We gave him (back) his people, and doubled their number,- as a Grace from Ourselves, and a thing for commemoration, for all who have Understanding. ‘And take in thy hand a little grass, and strike therewith: and break not (thy oath).’ Truly We found him full of patience and constancy. How excellent in Our service! Ever did he turn (to Us).” (Sad, 38/41-44)

The most widespread possibility put forward regarding the issue is that Hz. Ayyub (Job) vowed to flog his wife one hundred times. If this view is true, Hz. Ayyub is shown a way of fulfilling his vow in a way that will not injure his wife, who took care of him during his illness and showed great patience. Thus, a lesson of loyalty, fidelity, compassion and elegance is given.

The reason is explained differently in the Islamic resources. It is possible to summarize an acceptable reason among them as follows:

His wife had left home to do something but did not return on time and was quite late. An anger caused by the lack of service expected by a seriously ill person caused Hz. Ayyub to make such a vow. However, Hz. Ayyub regretted and felt disturbed due to such a vow he made as a result of a sudden resentment; thus, his Merciful Lord showed him a way out and his wife a favor by saying,

“And take in thy hand a little grass, and strike therewith: and break not (thy oath).”

He ordered Hz. Ayyub to make a bunch from one hundred ears of grain or from one hundred leaves of date palm. Allah told him to do so due to His mercy toward him and due to the nice service of his wife to him when he was seriously ill.

Ibn Kathir states the following regarding the issue: "This was a way out and a solution for those who fear Allah and obey Him. This solution was found especially for his patient, long-suffering, loyal, honest and kindhearted wife. Allah explains the reason for this permission and solution as follows: "Truly We found him full of patience and constancy. How excellent in Our service! Ever did he turn (to Us)." Allah indicates in this verse that an attitude originating from a moment of anger and the consequent regret is far from harming his patience, which is his real characteristic."

Some fiqh scholars state that such a method is peculiar to Hz. Ayyub only while other scholars say that others can benefit from this opportunity. Ibn Asakir reports the first view from Ibn Abbas and al-Jassas from Mujahid. Ibn Malik also holds the same view.

The other opinion was put forward by Imam Abu Hanifa, Imam Yusuf, Imam Muhammad, Imam Zufar and Imam Shafii. According to them, for example, when someone vows to flog his servant ten times, if he puts ten sticks together and hits him once, he is regarded to have fulfilled his vow. It is also understood from this verse that a person who makes a vow does not have to fulfill his vow immediately. For, the Prophet Ayyub made a vow when he was sick and did not fulfill his vow immediately when he got well.

The loyal wife of Hz. Ayyub probably felt proud because of the special application Allah offered her, let alone being hurt. The explanation of such an event in the Quran is also a favor for her. Allah made it clear that she was innocent and sinless and showed a way out to Hz. Ayyub, who was a symbol of patience.

54 Did other prophets visit the Kaaba?

It is a clear fact that hajj worship was performed by other prophets too and that hajj was carried out and maintained even in the Era of Jahiliyya, when idolatry was dominant.

That the concepts like Ashurun Ma’lumat, Arafat, Mashar al-Haram, Ayyam Ma’dudat, Ayyam Ma’lumat, Bayt al-Atiq and Hajj related to hajj are used in the Quran without being explained proves that hajj was known and understood by its first addressees. (see al-Baqara 158, 196-203; Aal-i Imran 96-97; al-Maida 1, 2, 95; al-Hajj 26-30)

That the Prophet (pbuh) explained that the prophets before him performed hajj confirms this truth. The Prophet (pbuh) said,

“70 prophets performed prayers in Masjid al-Khayf in Mina (where the symbols of Satan are stoned as a duty of hajj and animals are sacrificed ). One of them was the Prophet Musa.” (Majmauz-Zawaid, 3/221)

The following narration is important in that it clarifies the issue:

"The Prophets came to the Kaaba on foot and entered it barefoot. They performed hajj worship by circumambulating the Kaaba, walking barefoot." (Ibn Majah, Manasik 25)

Abdullah b. Abbas narrates:

During Farewell Hajj, we were passing through a valley between Makkah and Madinah. The Messenger of Allah asked,

- What is the name of this valley?

- O Messenger of Allah! The Valley of Azraq.

- It is as if I can see the Prophet Musa passing through this valley by placing his two fingers in his ears and reciting talbiyah supplication aloud and begging Allah.

Abdullah b. Abbas continues as follows:

While passing through a mountain pass, the Messenger of Allah asked what the name of the pass was. When they said, it was Harsha, he said,

- It is as if I can see the Prophet Yunus (Jonah) on a red camel, wearing a woolen cloak and holding the reins of his camel, woven from palm fibers, passing through this valley, reciting talbiyah supplication. (Ibn Majah, Manasik 4; see Bukhari, Hajj 30)

The explanations made by hadith scholars about the meaning of the Prophet seeing the previous prophets Hz. Musa and Hz. Yunus in the way that is mentioned in the hadith are as follows in summary:

1. What is meant by it is the Prophet’s seeing them in that state really because prophets are alive near Allah and they are given sustenance. Therefore, it is possible for them to perform hajj though they are not in this world. There is nothing that can prevent it. As a matter of fact, the Prophet saw the Prophet Musa performing a prayer standing in his grave on the night of Miraj (Ascension). The spirits of the prophets were presented to the Prophet (pbuh) on the night of Miraj; similarly, it is possible for the spirits of those two prophets to be visible to the Prophet (pbuh). The bodies of the prophets are in their graves.

2. The forms of the deeds of the worship of the previous prophets and their hajj journeys were shown to the Prophet (pbuh) by Allah symbolically. Therefore, the Prophet (pbuh) said, "It is as if I can see."

3. The hajj journeys of the two prophets mentioned above were told to the Messenger of Allah through revelation. Since the incident he was informed about was definite, he meant to say, "Their state is before my eyes."

4. The Messenger of Allah saw the hajj journeys of the two prophets mentioned above in his dream. Then, the Messenger of Allah remembered his dream during his hajj journey and told his Companions about it. The dreams of the prophets are also regarded as revelation.

The hajj of Hz. Isa is also among the miracles of the Prophet (pbuh) about the ghayb (unseen).

According to what Abu Hurayra narrates, the Messenger of Allah (pbuh) said,

"By Allah, Maryam’s (Mary’s) son Isa will utter talbiyah in the place called Fajjur-Rawha to make hajj or umrah or both." (Muslim, Hajj, 216, no: 1252)

55 Did the miracle of the Prophet Moses happen in the Nile or the Red Sea?

As it is mentioned in the verses of the Quran, one night, the Prophet Moses (Musa) was ordered to set off, and Pharaoh and his men followed them. Moses hit the sea with his staff and the sea split. Sons of Israel crossed the sea, but Pharaoh and his soldiers were drowned. (see al-Baqara 2/50; al-Araf 7/136)

Pharaoh believed when he was about to drown, but his belief was not accepted. (see Yunus 10/90)

Pharaoh’s body was preserved as a sign for those to come later. (see Yunus 10/92)

The name of the sea in which Pharaoh was drowned is not mentioned in the verses; we could not find any information about which sea it was in sound hadiths.

In our research, we came across with the names of different bodies of water such as the Red Sea, Qulzam, the Nile River, and the Mediterranean. However, we can say that, according to the vast majority of researchers, it is the Red Sea.

We also established a contact with Egypt, and the people there are of the opinion that it is the Red Sea.

In Egypt, the corpses of Pharaohs used to be preserved through mummification. It is understood from the verse above that the body of this Pharaoh, who was drowned, was miraculously preserved without being mummified. As a matter of fact, a corpse that did not decay though it had not been mummified was found in the place called “Jabalayn” on the shore of the Red Sea. It was determined that this corpse, which is preserved in the “British Museum” was at least 2500 years old. (Celal Ediz, “Üç Bin Yıllık Mucize”, Gerçeğe Doğru 2, İstanbul 1984, p. 1-4).

Jabalayn is a place by the Red Sea.

56 Is what is told about Hz. Dawud (Dawud) and Uriya true?

There are some wrong information and features that Jews and Christians put forward as religion. One of them is the aspersions cast on some prophets. It is stated in the Old Testament that the Prophet Dawud had Uriya, one of the commanders of his army, killed and married his wife. [Old Testament, 2. Samuel, Chapter: 11, Verse: 2-26]

How can a book that attributes such a vile deed, which even the meanest people would repent if they saw it in their dreams, to a prophet, about whom the Quran says, “...How excellent in Our service...” (Sad, 38/30), be a divine book? Thinking that it is even slightly probable means not knowing the prophet and prophethood.

The Prophet Dawud was a person whose tears made marks on his face. He always wept and made others weep. He was Awwah. He always said “Ah!” and groaned. He was Munib. He never took his face away from his Lord. Continuous worshipping became his distinguishing feature. His fasting was appreciated by the Messenger of Allah (pbuh) as the most virtuous fasting. The Messenger of Allah recommended the fasting of the Prophet Dawud to the Companions who persistently sought the most virtuous nafilah fasting. The Prophet Dawud performed fasting every other day. (Bukhari, Tahajjud 7; Sawm 59; Muslim, Siyam 182)

He was a king. The state treasury was always at his disposal. However, he never thought of spending even a bit from the state treasury. He made his living with manual labor and met the needs of his house with his own personal income. (Bukhari, Buyu’, 15; Tabarani, al-Mu’jamul-Kabir, 20/267)

See how the distorted book attributes a mean and disgusting deed to a prophet who was so sensitive about even the morsel that went into his mouth and whose worshipping was one of his distinguished characteristics. The imagination of the Prophet Dawud will be disturbed by hosting such a deed in his spirit even for a moment, and he is free and away from such thoughts.

The narration above and similar ones included in some history books are completely false and fabricated; they are Israiliyyat (coming from Jewish sources).

This incident, attributed to the Prophet Dawud, is a deliberate murder and shedding the blood of an innocent person. How can a person who is a messenger of Allah do it? How can it be reconciled with the attributes of the prophets?

Allah praises the Prophet Dawud with at least ten or fifteen attributes in the verses of the Quran:

1) God Almighty orders the Prophet Muhammad (pbuh) to follow the Prophet Dawud.

Have patience at what they say, and remember our servant Dawud, the man of strength.” (Sad, 38/17)

If the Prophet Dawud had been a person who could not control his lust and could shed blood to fulfill his desire, would Allah, who is ‘Ahkamul-Hakimin (the wisest of the all wise ones)’, have ordered the Prophet Muhammad (pbuh), the most virtuous of the prophets, to follow him?

2) God Almighty says “our servant” for Dawud in the same verse. It contains the meaning of “obeying Allah’s commands completely and fully, avoiding His prohibitions”. If the Prophet Dawud had done such wrong deeds, he would not have been a perfect person, and Allah would not have used that expression about him. In that case, Dawud would have been a man controlled by his desires and lusts.

3) The phrase “the man of strength” is used for the Prophet Dawud in the Quran; he is praised with that phrase.

It is said that this strength means “strength in religion and worship”. (Razi, Tafsir, XXVI/190) For, unbelievers also have strength and power in their bodies or worldly affairs. The “strength” of someone who covets a believer’s wife and goes to extremes to shed blood for it is not worth praising.

4) Dawud is also referred to as “awwab” (=turning to Allah a lot, begging). (Sad, 38/17) How can this attribute be given to someone whose heart is always busy with sins and murder?

5) It is stated in a verse that the mountains were at the disposal of Dawud and they glorified Allah with him (Sad, 38/18). It is a virtue. A sinful person cannot be honored with such a virtue

6) It is stated that while he was reading the Psalms, the birds that gathered around him coming from all sides were also at Dawud’s disposal. (Sad, 38/19) According to a narration, it was haram to hunt birds and the birds approached him in safety. (Razi, Tafsir, XXVI/190) The fact that a believer could not protect his life and chastity against someone in whose presence animals and birds felt secure is an issue that is difficult to explain!

7) A verse states that “wisdom” was given to Dawud (Sad, 38/20). Wisdom is a word that expresses the good things that are necessary for human beings as knowledge and deeds. A prophet to whom Allah states that He gave “wisdom” cannot do such things.

8) The Qur’an states that Dawud was a “righteous” person; it is stated that he was “close” to Allah and that “his end was good” (Sad, 38/25). Such a person is definitely superior to angels and is free from any doubt.

9) Allah states the following:

“O Dawud! We did indeed make thee a vicegerent on earth.” (Sad, 38/26.)

The aspersions cast on him cannot be reconciled with being a vicegerent. (see Razi, Tafsir, XXVI/189-190)

Those statements and praises of the Quran about the Prophet Dawud show that the story attributed to him is false. It is not halal for any believer to narrate those things randomly.

What is said about the Prophet Dawud in some history books is Israiliyyat and is never true.

To sum up:

- Ibn Kathir states in his interpretation of the verse in question that the majority of the stories related to the issue are Israiliyyat, that a hadith narration reported by Ibn Abi Hatim regarding the issue is not sound, and that that there is no sound narration from the Prophet (pbuh) about the issue. Undoubtedly, Tabari’s narrations are also included in those statements of Ibn Kathir.

- While interpreting the verse in question, Razi includes some expressions in the verses and hadiths praising Dawud. He points out that the stories in question cannot be reconciled with those expressions and that even the most sinful man would not resort to do such a vile deed.

- Stating that those stories are completely fabricated, Qadi Baydawi and Alusi include the following statement of Hz. Ali regarding the issue: “If anyone narrates those stories about the Prophet of Dawud in my presence, I will whip him a hundred and twenty times.”

- When we view the issue in the light of all those explanations, we think that those stories - in some of the tafsir books mentioned in the question - are never compatible with prophethood, and that a prophet like Dawud, who is praised in the Quran and hadiths especially for his worship and piety, cannot have any relation with such an incident by any means.

Footnotes:

- For evaluations regarding the issue, see Ibn Kathir, Tafsir, VI, 53; Ibn Kathir, al-Bidaya, II/14; al-Qurtubi, Tafsir, XV/166, note.l; Ibnul-Jawzi, Tafsir, VII/114, not.l; al-Qasimi, Tafsir, XIV/5089.

- For Yazid Ibn Aban ar-Raqqashi included in the chain of narrators of the information in history books, adh-Dhahabi, Mizanul-Itidal, FV, 418; Ibn Hajar, Tahdhibut-Tahdhib, XI/309 v.d.

- For Abdullah Ibn Lahia, who is included in the chain of narrators of the narration and is criticized a lot by imams, see Ibn Abi Hatim ar-Razi, Kitabul-Jarh wat-Ta’dil, V/145 ff.; adh-Dhahabi, Mizanul-Itidal, II/475 ff; Ibn Hajar, Tahdhibut-Tahdhib, V/373 ff

- see Assoc. Prof. Dr. Abdullah Aydemir, İslâmî Kaynaklara Göre Peygamberler, Türkiye Diyanet Vakfı Yayınları: 157-161. Footnotes:

57 Why did Hz. Ibrahim leave Hz. Hagar and Hz. Ismail in Makkah and go away?

- Prophets do not do the things are not in accordance with Allah's consent. If Allah wishes, He limits the behavior of His prophet through revelation and tells him how he should act; and if He wishes, He lets him free to do what he wants. If he makes a mistake, He warns him through revelation.

- Allah wanted to have the Kaaba built by Hz. Ibrahim (pbuh) and his son Ismail and placed them there for this reason. He made it a wise reason for Ismail to undergo such an adventure for the water of Zamzam to come out.

- Allah, first separated Ismail’s father, whom he would test through making him slaughter his son, from him to give him a preliminary test through the problem of separation.

- It was necessary for Hz. Ibrahim to take the love of his beloved ones out of his heart in order to be a khalil (friend) of Allah and put the love of Allah only in his heart.

- The divine wisdom wanted such an adventure to take place in order to eternalize the memory of the places that would be the qiblah in prayer and rituals in hajj for the Prophet Muhammad, who was one of the descendants of Hz. Ibrahim and Hz. Ismail.

- We agree with your determinations related to his occasional visits.

The narrations regarding the issue are as follows:

After Hagar married Hz. Ibrahim, God Almighty gave them a child called Ismail. However, Sara, who longed for a child for years, started to envy her. She started to seek ways of moving Hagar away from her. Finally, she asked Hz. Ibrahim to take them away to somewhere else. Hz. Ibrahim hesitated for a while but when God Almighty gave permission, he took Hagar and her son Ismail and set off for Makkah.

Hz. Ibrahim set off with Hz. Ismail and her mother, who was still breastfeeding him and who had a water-skin with her. Hz. Ibrahim left them under a tree called Dawha, which was near the place of the Kaaba. It was a place in the upper side of the Kaaba and on the Zamzam Well. Nobody lived in Makkah at that time and there was no water. Hz. Ibrahim placed Hagar and her son there with an old bag containing dates and a water-skin full of water. Then, he walked away (upon the order of Allah) to go to Damascus.

Ismail's mother followed him, and caught up with him near Kada. She called out, “O Ibrahim! To whom are you leaving us in this place where there is nobody?” She repeated it a few times. Hz. Ibrahim did not return to look at her because of the order of Allah. She called again, "Did Allah order you to do so?" Thereupon, Hz. Ibrahim replied, "Yes!" She said, "Then, our Lord will protect us. He will not allow us to be destroyed" Then, she returned. Hz. Ibrahim continued walking. When he reached Thaniyya Hill, where they could not see him, he turned toward the Kaaba, raised his hands and prayed as follows:

"O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Thy Sacred House; in order, O our Lord, that they may establish regular Prayer: so fill the hearts of some among men with love towards them, and feed them with fruits: so that they may give thanks." (Ibrahim, 14/37)

Ismail’s mother breastfed the child and drank the water she had. When the water ran out, she and her child felt thirsty. (Ismail was two years old then). She looked at the child who was dying of thirst. She could not put up with watching him like that and went to Safa Hill, which was the nearest place to her. She ascended the hill and looked down the valley with the hope of seeing some people but she could not see anybody. She came down Safa Hill, reached the valley and rolled up her dress. She started to run; she passed the valley and reached Marwa Hill. She ascended the hill and looked around, hoping to see somebody, but she could not see anybody.

She went between two hills seven times. That is why hajjis run between two hills seven times during hajj. When she approached Marwa, she heard a voice. She said to herself, "Hush!" She listened and heard that voice again. Thereupon, she said, "(O the owner of the voice!) You have made your voice heard. Help us if you can offer any help." Then, an angel became manifest on the place where the well of Zamzam is present now. It was Jibril (Gabriel). He asked the woman, "Who are you?" She said, "I am Hagar, the mother of Ibrahim’s son." "To whom did Ibrahim entrust you?" "To Allah." Jibril said, "He entrusted you to the being who could meet all your needs." He was digging the earth with the heel of his foot – or his wing. Finally, water started to come out of that place. She surrounded the water so that it would not flow away. Meanwhile, she filled her water-skin. As she took water, it gushed again.

Ibn Abbas said, "May Allah show mercy to Ismail's mother! If she had left Zamzam free and had not surrounded it, it would have been a flowing river." She drank water and breastfed her child. The angel said to her, "Do not fear that you will be lost or destroyed. There will be a house of Allah here. This child and his father will build it. Allah will not allow the owners of that task to be destroyed." The House was higher than the ground like a hill. The water had eroded the place around it.

A tribe of Jurhum stopped by while she was living with her son there. They arrived from the way of Kada. They stooped down below Makkah. They saw a bird flying to and fro. They said, "This bird is probably flying over a place where there is water. We know that there is no water in this valley." They sent one or two quick people to check. When those people saw the water, they returned to inform them about it.

The people of Jurhum proceeded toward that place and found Ismail’s mother next to the water. They said, "Will you allow us to settle next to this water?" She said, "Yes, but know that you have no right on the water." They said, "All right."

The Prophet (pbuh) said, "Ismail’s mother regarded this offer appropriate since she needed some people to talk to. They settled there and informed the other members of their tribe of the place. They also came and settled there. Their numbers increased in time. Ismail grew up and learned Arabic from them

Hz. Ibrahim sometimes went to Makkah to visit his son and wife. Ismail grew up and started to take care of his mother. When his father wanted to sacrifice him, Iblis tried to deceive him; Iblis also wanted to deceive his mother and agitate her feeling of compassion. Hagar showed her reliance on Allah and was not deceived by the trick of Iblis. Thanks to her, Makkah and the places around became a place of settlement. When she died there, she was ninety years old.

Sacrifice (Qurban)

When Hz. Ibrahim left his son and wife in the desert, he did not break off his relationship with them. He visited them from time to time and stayed with them. When Hz. Ismail reached a certain age, the famous incident of sacrificing occurred. This incident is narrated as follows in the Quran:

"Then, when the son (Ismail) reached (the age of) (serious) work with him, he (Ibrahim) said: ‘O my son! I see in vision that I offer thee in sacrifice: Now see what is thy view!’ (The son) said: ‘O my father! Do as thou art commanded: thou will find me, if Allah so wills one practising Patience and Constancy!’ So when they had both submitted their wills (to Allah), and he had laid him prostrate on his forehead (for sacrifice), We called out to him ‘O Abraham! Thou hast already fulfilled the vision!’ - thus indeed do We reward those who do right. For this was obviously a trial-And We ransomed him with a momentous sacrifice." (as-Saaffat, 37/102-107)

Construction of the Kaaba

Time flew and Ismail became 30 years old. It was time to fulfill the real purpose of Hz. Ibrahim’s taking his family to a desolate desert 30 years ago and making them settle there. In fact, Hz. Ibrahim had taken his family to the place where the foundations of the first temple of worship built by Hz. Adam were and left them there upon the order of Allah.

"The first House (of worship) appointed for men was that at Bakka: Full of blessing and of guidance for all kinds of beings." (Aal-i Imran, 3/96)

"Behold! We gave the site, to Abraham, of the (Sacred) House, (saying): ‘Associate not anything (in worship) with Me; and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (therein in prayer). And proclaim the Pilgrimage among men: they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways.’" (al-Hajj, 22/26, 27)

Hz. Ibrahim and his son Hz. Ismail continued digging the ground until they reached the previous foundations. When they reached, they constructed the Kaaba on those foundations.

Prayer

The prayer they said at that time is mentioned as follows in the Quran:

"And remember Abraham and Isma´il raised the foundations of the House (With this prayer): ‘Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing.

Our Lord! Make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful.

Our Lord! Send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise.’” (al-Baqara, 2/127-129)

It is understood from the following verse of the Quran that the result of this prayer of Hz. Ibrahim was the Prophet Muhammad (pbuh):

"A similar (favor have ye already received) in that We have sent among you a Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge." (al-Baqara, 2/151)

see Prof. Dr. İbrahim Canan, Kütüb-i Sitte Muhtasarı Tercüme ve Şerhi, Akçağ yayınları, Ankara 1992, 14/222-226; Taberî; Milletler ve Hükümdarlar Tarihi, M.E. B yayınları, Istanbul 1991, 1/349; Bünyamin Ateş, Peygamberler Tarihi, Yeni Asya Neşriyat, 1993, p. 249.

58 What is the difference between prophethood and messengership?

Nabi (Prophet) “is a person that is sent so that he will convey the revelation he takes from Allah to people. ”Rasul (Messenger)“ is a person that is sent so that he will convey the decrees of Allah to people.” In general, it is accepted that rasuls bring a new shari’ah and a new divine book, and that nabis receive revelation from Allah based on the shari’ah that is valid at that time (see at-Taftazani, Sharhul-Maqasid, İst. 1305. II, 173; S. Sharif Jurjani, at-Tarifat, Cairo, 1938, p. 98, 214; ar-Raghib, al-Mufradat, Cairo, 1961, p. 53, 195, 482)

The terms bi’thah (sending), risalah (message) and irsal (sending) are used for nubuwwah (prophethood) in the Quran and the terms nabi (prophet), mab’uth (the sent one), rasul (messneger) and mursal (the sent one) are used for nabi (prophet); their plural forms are anbiya, mab’uthun, rusul and mursalun respectively. The word safarah is also used for prophethood and safir (plural sufara) for prophet.

Nabi means the one that brings news; rasul, mursal and mab’uth mean messenger, envoy. Thus, prophet means the messenger and herald sent by Allah. Their duties are to convey the information, news, orders and prohibitions they take from Allah to people.

“It is Our Messenger´s duty to proclaim (the message).” (al-Maida, 5/92, 99)

It is necessary for this proclamation to be so clear as to eliminate all kinds of hesitation. (Balagh al-Mubin, an-Nahl, 16/35, 82) However, a prophet is not an ordinary herald and messenger; he is not a mailman at all. Prophets also have the duties to tell people about the revelation they receive from Allah and to explain it. As a matter of fact, the following is stated in the Quran:

“Now hath come unto you, making (things) clear unto you, Our Messenger.” (al-Maida, 5/15, 19, 89)

In fact, the Quran itself is an explanation. (Tibyan, Bayyina, Bayan; see an-Nahl, 16/89; al-An’am, 6/157; Aal-i Imran, 3/138). The explanation made by a prophet is a statement that tells people about the sacred text and divine explanation in a way that various people and groups can understand.

59 Is it not contrary to equality that Hz. Yaqub loved his son Hz. Yusuf more than his other sons?

- Hz. Yakub is a prophet but he is also a father as a human being. Every father may love some of their children more than others -due to some merits of them. The difference of this natural love, which is a reflex of the heart, is not a fault.

As a matter of fact, men are asked “to be fair and just as between women" in the Quran but it is emphasized that equality in love is not possible. (see an-Nisa, 4/129)

Similarly, treating one’s children justly is one thing and loving some of them more is another thing.

- Hz. Yaqub’s being fond of Hz. Yusuf more is compassion rather than love. Love includes jealousy and can prevent others but compassion includes vast mercy and is enough for everybody.

Accordingly, Hz. Yakub’s loving Hz. Yusuf more means showing him more compassion, which does not prevent his compassion toward his other children.

- Let us listen to this fact from Badiuzzaman Said Nursi:

“Imam Rabbani, did not consider worldly love to be altogether fitting for the rank of prophethood and therefore said: ' Joseph’s virtues pertained to the hereafter, so love for him was not of a worldly kind that it should have been defective.' But I say: Master! That is an artificial interpretation, the truth of the matter must be this: Jacob’s was not love but a degree of compassion a hundred times more brilliant, more extensive, and more elevated than love.' Yes, in all its varieties, compassion is subtle and pure, while many sorts of love and passion may not be condescended to.” (see Nursi, Mektubat, p. 31)

- Hz. Yaqub’s excessive keenness on Hz. Yusuf became manifest after he was wronged and oppressed. Before that, he loved him and showed compassion to him very much but he did not neglect his other children.

- There is no expression in the Quran showing that Hz. Yaqub nurtured hatred of his children. Although he believed definitely that they wronged Yusuf, he did not curse them; he only said, “patience is most fitting for me”, taking the testing aspect of the issue into account.

- As a prophet, he must not know everything because no prophet can know what is unknown unless Allah informs him. Let us listen to the real nature of the issue from Hz. Yaqub:

Jacob was asked: “How did you perceive the odor of Joseph’s shirt from Egypt when you did not see him in the well at Cana’an close by?”

He replied: “This ability is like lightning; sometimes it appears and sometimes it is hidden. Sometimes we are as though seated on the highest spot and can see everywhere, and sometimes we can’t see even the arch of our foot." (see Sâdi-i Şirâzî, Gülistan; Nursi, Mektubat, 52)

60 Will you give information about Hz. Zakariyya’s not talking for three days?

Hz. Zakariyya (Zacharias) was 92 or 99 or 120 years old and his wife was 98 years old. Whenever he went to Hz. Maryam's (Mary’s) room in the mosque, he would see summer fruits in winter and winter fruits in summer. He would ask,

"O Maryam! Where does it come from?" She would answer, "It comes from Allah."

When Hz. Zakariyya saw that Hz. Maryam was granted summer fruits in winter and winter fruits in summer, he thought,

"He who grants this to Maryam can enable my wife to give birth to a child." Then, he prayed to his Lord and asked Him to give him a child.

This issue is narrated as follows in the Quran:

"And (remember) Zakariyya, when he cried to his Lord: "O my Lord! Leave me not without offspring, though thou art the best of inheritors.

So We listened to him: and We granted him Yahya:

We cured his wife´s (Barrenness) for him.

These (three) were ever quick in emulation in good works; they used to call on Us with love and reverence,

and humble themselves before Us" (al-Anbiya, 21/89-90)

"(This is) a recital of the Mercy of thy Lord to His servant Zakariyya:

Behold! He cried to his Lord in secret:

Praying: ‘O my Lord! Infirm indeed are my bones, and the hair of my head doth glisten with grey: but never am I unblest, O my Lord, in my prayer to Thee! Now I fear (what) my relatives (and colleagues) (will do) after me: but my wife is barren: so give me an heir as from Thyself,- (One that) will (truly) represent me, and represent the posterity of Jacob; and make him, O my Lord! one with whom Thou art well-pleased!’" (Maryam, 19/2-6)

Hz. Zakariyya prayed to his Lord as follows:

“O Lord! Grant me from You pure offspring. You are the hearer of prayers.”

When he was in mihrab performing a prayer, the angels addressed him as follows:

"Allah gives you glad tidings of Yahya, witnessing the truth of a word from Allah, and noble, chaste, and a prophet, of the goodly company of the righteous.”

"Allah said,

‘O Zakariyya! We give thee good news of a son: His name shall be Yahya: on none by that name have We conferred distinction before.’ Zakariyya said,

‘O my Lord! How shall I have a son, when my wife is barren and I have grown quite decrepit from old age?’ Allah said,

‘Doth Allah accomplish what He willeth.’ Zakariyya said,

‘O my Lord! Give me a Sign.’ ‘Thy Sign,’ was the answer, ’shall be that thou shalt speak to no man for three nights, although thou art not dumb.’

‘Then celebrate the praises of thy Lord again and again, and glorify Him in the evening and in the morning.’

So Zakariyya came out to his people from him chamber:

He told them by signs to celebrate Allah´s praises in the morning and in the evening." (Maryam, 19/7-11) (Aal-i Imran, 3/38-41)

(M. Asım Köksal, Peygamberler Tarihi)

61 Is Hz. Ali a prophet? Will you give information about Hz. Ali?

Hz. Ali is not a prophet. He is a Companion and son-in-law of the Prophet Muhammad (pbuh) and he is the fourth caliph.

He is the son of the paternal uncle of the Messenger of Allah (pbuh), his son-in-law and the fourth caliph. His father is Abu Talib; his mother is Fatima bint Asad of Quraysh. His grandfather is Abdulmuttalib. His nicknames are Abu Hasan, Abu Turab (father of the soil) and Haydar; His title is Amirul-Mu'minin (leader of the believers). He is also called 'the lion of Allah'.

Hz. Ali grew up near the Messenger of Allah (pbuh) when he was a little child. It is known that he became a Muslim when he was ten years old. He is the first person to become a Muslim after Hz. Khadija. Once, Hz. Ali saw the Prophet (pbuh) and Hz. Khadija worshipping; when the Prophet (pbuh) told him about the evil of polytheism and the meaning of oneness, Hz. Ali became a Muslim at once. He was always with the Messenger of Allah (pbuh) in Makkah. He narrates how he broke the idols in the Kaaba as follows:

"Once, I went to the Kaaba with the Messenger of Allah. He wanted to step on my shoulders. He realized that he would not be able to stand when I stood up. Then, he came down, placed me on his shoulders and stood up. I thought I would reach the horizon. There was an idol on the Kaaba. I pushed it from the right and the left. The idol fell down and broke into pieces. I came down from the shoulders of the Messenger of Allah. Then, we returned." (Ahmad b. Hanbal, Musnad, 1/384)

When the Messenger of Allah was ordered by Allah to warn his relatives and convey them the truth, he brought them together on Safa Hill and conveyed them the divine orders but the Qurayshi polytheists made fun of him. He wanted to organize the second meeting. Hz. Ali prepared a feast and invited Sons of Hashim. After the feast, the Messenger of Allah addressed them as follows:

"O Sons of Abdulmuttalib! I was sent to you and the whole humanity. Who among you will pay allegiance to me as my brother and friend?"

Only Hz. Ali stood up and paid allegiance to the Messenger of Allah (pbuh) with the words that he wanted. Thereupon, the Messenger of Allah praised Hz. Ali by saying, "You are my brother and vizier." (Musnad, 1/159; Tabari, 2/217-8; Haythami, Majmauz-Zawaid, 8/302)

Before the Prophet (pbuh) migrated, he gave the things that had been entrusted to him to keep to Hz. Ali. Hz. Ali lay in the bed of the Messenger of Allah (pbuh) that night and confused the polytheists. Thus, Hz. Ali distracted the attention of the polytheists that came to kill the Prophet and risked his life; thus, he enabled the Prophet to gain time during the Migration. Hz. Ali migrated to Madinah after delivering the things that the Prophet gave him to their owners. He was always with the Prophet in Madinah; he took part in all jihad expeditions and battles. He was wounded in the Battle of Uhud. He carried the standard (flag) in the Battle of Badr. He was also the leader of the vanguards. He determined the places that overlooked the way and informed the Prophet about them. Those places were invaded by the Muslims, enabling them to win the battle.

He was one of the three mujahids who went forth for single combat against Qurayshis before the Battle of Badr started. He killed his opponent Walid b. Mughira with his sword. Then, he ran to help Abu Ubayda, who was in a difficult position, and killed his opponent too. He was given the nickname "the Lion of Allah". He was given, a sword, a shield and a camel from the booty of Badr. (see Ahmad bin Abdullah at-Tabari, ar-Riyadun-Nadira: 1/245)

After the Battle of Badr, Hz. Ali married Hz. Fatima, the daughter of the Messenger of Allah (pbuh). The Prophet performed their marriage ceremony. Hz. Ali, who lived in the same house as the Messenger of Allah until that time, moved to another house after his marriage. Hz. Ali had three sons and two daughters from Hz. Fatima.

In the Battle of Uhud in the third year of the Migration, the polytheists attacked the Muslims due to the mistake of the archers; the Prophet (pbuh) was wounded and fell into a ditch and the enemy spread the rumor that he had died. However, Hz. Ali, who retreated by fighting, reached the ditch and protected the Prophet. No party won the battle in which Hz. Ali received a few wounds.

After the Battle of Uhud, Hz. Ali commanded the Muslims in the war that occurred due to the treason of Sons of Nadr against them. Hz. Ali fought heroically and killed their most famous warriors.

He was given the duty to write the conditions of peace in the Treaty of Hudaybiyya. Hz. Ali started to write the treaty as follows: "Bismillahirrahmanirrahim. Muhammad Rasulullah..." However, the polytheists objected to that phrase. The Prophet told Hz. Ali to write "Muhammad b. Abdullah" instead of "Rasulullah" but Hz. Ali insisted on writing "Rasulullah". (Musnad, 4/291)

Hz. Ali was the standard-bearer during the conquest of Makkah. He entered Makkah from the place called "Kada". Makkah was conquered without shedding any blood. They broke all the idols in the Kaaba together with the Messenger of Allah.

After the Conquest of Makkah, the Messenger of Allah (pbuh) sent Khalid b. Walid to the tribe of Sons of Khuzayma. This tribe said "sabbana" instead of "aslamna" meaning "We became Muslims" due to their ignorance. Therefore, Khalid b. Walid became very angry and fought them. When the Prophet (pbuh) was informed about the incident, he became very sad and sent Hz. Ali to make up for that mistake. Hz. Ali went to Sons of Khuzayma, paid blood money for the ones that were killed and paid for the damages.

During the Battle of Hunayn, the Muslims were in a very difficult situation and scattered at a certain point in the battle. Although there were more than one thousand Muslims, only very few of them showed patience and resisted. Not only did Hz. Ali show patience in this battle but he also caused the Muslim army to gather again thanks to his heroism and management.

When the Messenger of Allah went to the Expedition of Tabuk in the 9^th year of the Migration, he made Hz. Ali stay in Madinah to take care of Ahl al-Bayt but Hz. Ali felt sad since he could not take part in that expedition. Thereupon, the Messenger of Allah said to him, "Do you not want to be in the position of Harun (Aaron) compared to Musa (Moses) related to me?" Hz. Ali became very pleased with that compliment. (Bukhari, Fadailu Ashabin-Nabi, 9; Muslim, Fadailus-Sahaba, 30, 31)

When the verses of the chapter of at-Tawba were sent down, the Messenger of Allah (pbuh) sent Hz. Ali to Makkah. He informed them that no polytheists would be able to make hajj in the Kaaba from then on.

It was difficult for Islam to enter the region of Yemen. The Prophet gave the duty to Ali b. Abi Talib. Hz. Ali said, "It is a very difficult duty." The Messenger of Allah prayed for him as follows: "O Lord! Let Ali’s tongue be his translator and his heart be the source of the light of guidance." Thereupon, Ali took a black flag and went to Yemen. Thanks to his guidance, the whole tribe of Hamadan accepted Islam in Yemen in a very short time. (Abu Dawud, Aqdiya, 6; Tirmidhi, Ahkam, 5; Musnad, 1/83, 88, 111, 136, 149, 156)

When the Prophet died, Hz. Ali was one of the people who were in his room. When Hz. Abu Bakr was chosen the caliph, Hz. Ali was busy with enshrouding the body of the Messenger of Allah in his room.

During the caliphate of Hz. Umar, he took care of all of the legal affairs of the state and virtually worked as the chief judge of the state. After the martyrdom of Hz. Umar, he was among the consultation committee of six people that was appointed to choose the new caliph; he was one of the two last candidates left among those six people.

During the caliphate of Hz. Uthman, he did not like the attitude of the administration but he informed Hz. Uthman about the complaints and offered solutions for them. He did his best to soothe the people who besieged Hz. Uthman’s house.

After the martyrdom of Hz. Uthman, the leading people of Islam paid allegiance to him. However, his period was a chaotic period as a predestination of Allah. He had to cope with many problems that needed to solved when he became the caliph. The disorders led to the civil conflicts like Jamal and Siffin. He worked very hard and made sacrifices to eliminate the conflicts that occurred in the Islamic state.

Finally, he was wounded by a Kharijite called Abdurrahman b. Muljam on the way to mosque for the morning prayer in Kufa in 40 H/661 AD. He was martyred due to that wound.

Hz. Ali was one of the leading Companions related to tafsir, hadith and fiqh since he was always together with the Prophet. As the Messenger of Allah puts it, he was the most knowledgeable person of the ummah as "the gate of the land of knowledge". He worked very hard to lead people to the truth in the way of the Prophet; although the period of his caliphate was full of civil conflicts, he contributed a lot to the teaching and learning of Islam.

After he became dominant in Madinah fully, he established a school in the center. He gave the duty of teaching Arabic grammar to Abu Aswad ad-Duali, teaching the Quran to Abdurrahman as Sulami, teaching natural sciences to Kumayl b. Ziyad. He appointed Ubada b. as Samit and Umar b. Salama to study Arabic literature. He managed the state by dividing it into separate departments like treasury, army, legislation and jurisdiction. He did not divide financial issues into two as distribution and collection.

When he distributed the wealth of the nation, he acted very carefully. He was very careful related to taking his share and served as a model by not violating the rights of anybody. Those who saw him in Kufa say that he went to mosque by shivering in winter since his garment was very thin.

He prepared the following regulation for the administrators and officials about how to act:

1. Always show love and kindness in your heart toward people. Do not treat them as if they are monsters and do not reprimand them.

2. Treat everybody equally whether they are Muslims or not. Muslims are your brothers. Non-Muslims are human beings like you.

3. Do not feel ashamed of forgiving. Do not hurry when you punish. Do not lose your temper at once when your inferiors make mistakes.

4. Do not take sides; do not favor some people. Such deeds will lead you to oppression and tyranny.

5. When choosing your officers, make sure to choose the ones that have not served cruel rulers and have not been held responsible for the crimes and oppression of the state.

6. Choose righteous, honest and kind people, and the ones who can say the sad truth without expecting any material interests and without fear.

7. Do not neglect to do research about the people you will appoint.

8. Pay the government officials enough salary to prevent them from resorting to ill-gotten gains and immorality.

9. Check the movement of the government officials and use sincere people that you trust to do it.

10. Respond to letters and applications personally

11. Earn the trust of the people and convince them that you want their goodness.

12. Never break your vow and promise.

13. Pay special attention to tradesmen and merchants but do not allow them to profiteer, to sell goods on the black market and to stockpile.

14. Help hand workmanship because it reduces poverty and increases the standard of life.

15. Those engaged in agriculture are the state's source of wealth and they should be protected like a treasure.

16. Keep in mind that your sacred duty is to look after the poor, the disabled and orphans. Do not allow your officials to hurt them and to treat them badly. Help them and protect them. Do not prevent them from entering into your presence when they need your help.

17. Avoid shedding blood. Do not kill the people who do not have to be killed according to the decrees of Islam. (Hz. Ali'den Devlet Adamlarına Öğütler, Seha Neşriyat)

Hz. Ali (ra) was a caliph who himself practiced all of those commands. His five-year caliphate was full of very important incidents, wars and troubles. He wanted to fight patiently against mischief in the right way; eventually, he was martyred.

Hz. Ali was aware of all the beauties of Islam because he was always with the Messenger of Allah (pbuh). He was a revelation scribe, a hafiz, a tafsir scholar, and a hadith scholar. He narrated more than five hundred hadiths from the Prophet. He gave more importance to practice than theory of the decrees. He said,

"Tell people the hadiths that they can understand. Do you want them to deny Allah and the Prophet?" (Bukhari, Ilm 4)

Hz. Ali had three sons (Hasan, Husayn and Muhsin) and two daughters (Zaynab and Umm Kulthum) from Hz. Fatima.

Hz. Ali was a worshipper, a hero, a brave person, a philanthropist, a pious and generous person. After the Muslims started to be better off in Madinah, Hz. Ali decided to have a servant and asked the Messenger of Allah about it. The Messenger of Allah sat between his daughter and son-in-law and said,

"Shall I tell you something better than a servant. Say Allahu akbar thirty-three times, Alhamdulillah thirty-three times and Subhanallah thirty-three times when you go to bed." (Bukhari, Fadailul-Ashab 9)

Once, Hz. Ali and his family sat at the dinner table when they had a little food. A beggar came and they gave the food to the beggar. The next day, they gave their food to an orphan and on the third day to a slave. This incident lasted for three days and then the following verses were sent down:

"As to the Righteous, they shall drink of a Cup (of Wine) mixed with Kafur,- A Fountain where the Devotees of Allah do drink, making it flow in unstinted abundance. They perform (their) vows, and they fear a Day whose evil flies far and wide. And they feed, for the love of Allah, the indigent, the orphan, and the captive,- (Saying),"We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks. We only fear a Day of distressful Wrath from the side of our Lord." But Allah will deliver them from the evil of that Day, and will shed over them a Light of Beauty and (blissful) Joy." (al-Insan, 5-11)

Hz. Ali had a very famous sword called "Dhulfiqar". The sword had double blades. It was given to Hz. Ali by the Messenger of Allah (pbuh) as a gift.

The great spiritual inheritance Hz. Ali had through his generosity, humaneness and closeness to the Messenger of Allah (pbuh) made him a legend in the eye of people for centuries. Once, he had four dirhams. He gave one of them away openly, one of them secretly, one of them during the day and one of them at night. Then, the following verse was sent down about him:

"Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord: on them shall be no fear, nor shall they grieve." (al-Baqara, 2/274)

Hz. Ali reported many hadiths from the Prophet (pbuh). (see Musnad, 1/75 et al.)

Hz. Ali stated the following:

"A person is hidden under his tongue. If you make him speak, you will know how much he loses from his value."

"It is better for man to die after he grows old and knows his Lord than to die at a very young age and go to Paradise without being called to account."

"A slave should hope only from his Lord and should fear only his sins."

"An ignorant person should not be ashamed of asking what he does not know. A scholar should not be ashamed of saying ‘Allah knows best’ related to an issue that he cannot decree.

"What I fear for you the most is to obey the desire of your souls, and to have long-term desires. The first one drives you away from the right path and the second makes you forget the hereafter."

"The most difficult of the deeds are the following three deeds: to give the soul its due, to remember Allah in any case and to offer and treat plenty of things to your brother."

"Taqwa (piety) means stopping doing wrong and not being deceived."

"Hearts are like vessels. The good one is that one that is full of good things."

"I will be a slave to a person who teaches me a letter."

Hz. Ali is one of the leading figures of this ummah and Companions that played an important role for Islam to reach us.

62 How did the Prophet Idris go to Babylon and Egypt?

The information in the question may have arisen from the fact that the name Hermes belongs to more than one person. Probably, Hermes of Babylon and Hermes of Egypt were confused with the Prophet Idris.

The Prophet Idris is mentioned directly in only two places in the Quran. The following is stated in one of them: “Also mention in the Book the case of Idris: He was a man of truth (and sincerity), (and) a prophet: And We raised him to a lofty station” (1) The other is as follows: “And (remember) Isma'il, Idris, and Zul-kifl, all (men) of constancy and patience; We admitted them to Our mercy: for they were of the righteous ones.” (2)

In the Quran, the following characteristics are mentioned about the Prophet Idris: “falling down in prostrate adoration and in tears, being guided to the truth, being distinguished” (3); “having supreme and exalted glory and place” (4); “being patient” (5); “being veracious and a prophet” (6). (7)

In the hadiths, the Prophet Idris is mentioned only related to the Miraj (ascension) incident. The Prophet Muhammad (pbuh) met him on the second floor according to some narrations and on the fourth floor according to the majority of hadiths. (8)

Thirty pages containing divine information were sent down to Idris. He carried the pages of Shit (Seth) and Adam over his heart. Idris invented professions and arts such as the science of raml (sand), astronomy, astrology, calculation, medicine, secrets of plants, strange arts, writing, sewing and using scales. There was information about the heavenly secrets, the methods of governing the spiritual, and the properties of beings on his pages. Idris, who had many students, discovered iron for the first time in the world, made tools from it, developed agriculture, and sewed clothes from leather and fabrics. (9)

Since he was the first person to deal with the stars and the science of calculation, the Greek sages called him “Hermes al-Hakim (the Wise)” (Hermesul-Heramise). (10)

One of the most interesting aspects of the identity of Idris is his relationship with Hermes, a semi-legendary figure.

Three ‘Hermes’es are mentioned in Islamic sources and each has different characteristics.

They are Hermes (Hermesul-Heramise), Babylonian Hermes and Egyptian Hermes.

The narrations about the first Hermes are similar to what is narrated about the Prophet Idris, and he is accepted to be the same person as Uhnuh (Enoch) and Idris by some people. This Hermes is the first person to have knowledge of the heavens and to teach people about medicine. It is also believed that he was the inventor of letters and writing, and that he taught people to dress; he built houses to worship Allah for the first time and informed people about the Deluge of Noah (Nuh). (11)

Accordingly, the Information that Idris went to Babylon and Egypt may be due to confusion or misunderstanding of the name Hermes.

References:

1) Maryam 19/56-57.
2) al-Anbiya 21/85-86.
3) Maryam 19/58.
4) Maryam 19/57.
5) al-Anbiya 21/85.
6) Maryam 19/56.
7) Firuzabadi, Basair, Beirut, nd., 6/51.
8) Bukhari, Salah, 1; Muslim, Iman, 259, 263, 264.
9) Ibnul-Athir, Kamil, 1/54; Nişancızade, Mirat-ı kainat, 1/124-128.
10) Ibnul-Athir, 1/54-55, 59-60; Ibn Kathir, Bidaya, I, 99-100.
11) Seyyed Hossein Nasr, İslâm’da Düşünce ve Hayat, pp. 151-152; Mahmut Erol Kılıç, İslam Kaynakları Işığında Hermes ve Hermetik Düşünce (yüksek lisans tezi, 1989), MÜ Sosyal Bilimler Enstitüsü, pp. 25-33, 36-50.

63 Why didn't Adam and Hawwa as have a marriage ceremony?

First of all, we would like to point out some basic rules:

1) Whether something is halal or haram depends on Allah’s orders and prohibitions.

The justification of different religions, which came in accordance with times and places, is the ordering of appropriate decrees or the introduction of prohibitions based on those different needs. For example, although it was permissible to be married to two sisters at the same time in the shari’ah of the Prophet Musa (Moses), it is forbidden in the shari’ah of Islam.

2) Marriage contract is like that too. If it had been obligatory for the Prophet Adam and Hawwa to have a wedding ceremony, there would have been no hall, no guests, no witnesses or guardians.

3) As a matter of fact, although marriage contract was made obligatory for all people including the Prophet (pbuh), the Prophet’s (pbuh) marriage to Zaynab was not based on marriage contract; their marriage was carried out directly by Allah - so to speak.

That fact is underlined in the following verse in brief: “Then when Zaid had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee ... And Allah ‘s command must be fulfilled.” (al-Ahzab, 33/37)

4) “We said: O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression.” (al-Baqara, 2/35) In the verse above, Hawwa is presented as the wife of Prophet Adam before entering Paradise.

However, we also have the following information in our sources:

Allah created Adam’s wife Hawwa for him from one of his left ribs. Meanwhile, the Prophet Adam was asleep. The reason why she was called “Hawwa” was the fact that she was created from a living being. When Adam woke up and saw her, he felt calm because of her. He extended his hand towards her. The angels said, “Slow down, Adam!” Adam said, “Why? Allah created her for me?” The angels said, “Until you give her mahr (you cannot touch her).” Adam asked, “What is her mahr?” They said, “Uttering salawat and salam for Muhammad three times.” (Qastalani, Mawahib, Beirut, 2004, 1/76)

Accordingly, it can be said that the marriage of Adam, our father, and Hawwa, our mother, took place in return for the mahr of uttering salawat three times for the Prophet (pbuh) under the witnessing of angels.

64 How are prophets chosen?

Prophets are chosen from among people by Almighty Allah. Therefore, prophethood is not a task that can be achieved through working or worshipping.

Allah chose and appointed some of the people to convey His message. Those special people conveyed Allah’s commands to other people. Therefore, being chosen by Allah is the most basic condition for being a prophet.

It is undeniable that there is a need for a person to convey divine orders and prohibitions to people. And it is also necessary for that messenger to be a human being. Allah chose those messengers from among human beings.

Since Allah is wise, merciful, knowledgeable and just, He definitely chooses prophets from among His servants according to His wisdom, mercy, eternal knowledge and justice, which gives everything its due.

Allah knows how everything will turn out; therefore, it is a necessity of His wisdom, mercy and justice to equip those distinguished servants, whom he will assign, with characteristics to fulfill that task.

On the other hand, Allah knows with His eternal knowledge that those prophets will fulfill their duties properly. They know how and where to use the special characteristics given to them, what to do and how to act.

“Should He not know,- He that created? and He is the One that understands the finest mysteries (and) is well-acquainted (with them).” (al-Mulk, 67/14)

It should not be forgotten that Allah is Malikul-mulk; He uses His property as He wishes. He sends a prophet with a much more important mission than another one. He bestows characteristics upon that prophet accordingly. He does not give such an important mission to another prophet, and his characteristics become suitable for that mission.

Every prophet fulfilled their special task properly, and Allah bestowed upon them the characteristics to fulfill their task since He knew it with His pre-eternal knowledge.

All prophets are sinless. There is no deliberate mistake in their lives. They are exceptional people who are distinguished and specially created. Not only are they good, they are also more distinguished among the good ones than the most distinguished ones. (See al-Hajj, 22/75) And they did not cast any shadow on their distinction throughout their lives.

The nature of the prophets is pure, their souls are sublime, their will is strong and their hearts are bright. The manifestations that come from Allah become manifest, are seen and felt on them in the way they come. They are like a drop reflecting and the rays of the sun.

They convey to people what Allah reveals to them, and invite them to believe and obey that revelation.

They are educators who educate people with revelation.

Because they were chosen by Allah, they are the purest people; they are role models for humanity.

They experienced whatever Allah revealed to them. Prophets are living examples of the revelation they receive. Every prophet was an example (model) chosen by Allah for the people of his time.

They worship Allah truly and show how ubudiyyah (servitude) should be done.

The messengers Allah choose from among people are also in charge of conveying a certain message to people, informing them about certain things, and setting an example for people with the revelation they receive.

Risalah, in a sense, is prophethood and is Allah’s way of conveying news to people. It is a way of leading people to guidance, arranging their lives in the worldly life, bringing them out of the darkness to the light, and preparing them for the life in the hereafter.

Risalah is the system of educating people with the revelation of Allah. Thanks to this institution, human beings can discover their servitude to Allah and the beauty in their nature. With the revelation they receive and the task they assume, the messengers practice the beauty, goodness and devotion to God in the depths of human nature; they try to remove bad deeds and evil from human life.

So prophethood is a divine gift, grace, and a special duty. Allah definitely gives every task to His servants who will do it.

No prophet will be sent after Muhammad (pbuh), the Last Prophet.

“Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things.” (al-Ahzab, 33/40)

65 Did the Prophet Yaqub (Jacob) beat himself?

We could not find any information that the Prophet Yaqub (Jacob) beat himself. There is not even a shred of such knowledge in the verses of the Quran and hadiths. The idea that the Prophet Yaqub, who is said to ask for “sabr jamil (patience)” in the verses of the Quran (Yusuf, 18, 83), to beat himself is contrary to the explicit decree of the Quran.

It is an interesting divine coincidence that there are 66 verses between the two verses in which “sabr jamil” is mentioned.

This number, 66, is the abjad value of “Allah”. It shows that Yaqub’s patience is in question thanks to his belief, confidence and trust in Allah.

In addition, we can understand the Prophet Yaqub’s belief in, surrendering to, trust in, respect, and devotion to Allah from the verse “I only complain of my distraction and anguish to Allah, and I know from Allah that which ye know not.” (Yusuf, 86)

Will you please click on the link given below;

How can it fit a prophet (Hz. Yaqub) to cry for forty years because of being separated from his son (Hz. Yusuf)? Would it not have been better if he had shown patience?

66 What is the best story mentioned in the Quran?

The phrase "the best story" is used as “ahsanul-qasas” in the Quran.

Ahsanul-qasas is the life story of Hz. Yusuf (Joseph) narrated in the Quran.

The word qasas mentioned in the phrase ahsanul-qasas in verse 3 of the chapter of Yusuf is a noun meaning “narrating”.

Accordingly, ahsanul-qasas means “the best narrating”. However, since the noun narrating also means narration, the phrase ahsanul-qasas means “the best of the narrations (stories)”.

Hz. Yusuf’s story is different from the stories of other prophets in that it is narrated in a single chapter (chapter of Yusuf) and every detail of it is narrated.

Tafsir scholars interpret the phrase ahsanul-qasas as “the whole of the best incidents that took place in the past” or as “the best narration of an incident that took place in the past”. Abu Mansur al-Maturidi interprets ahsanul-qasas as “the truest story”. Some scholars state that the phrase “the best” means “very interesting”.

Scholars put forward various views about the wisdom behind calling this story “ahsanul-qasas”; some of them are as follows in summary:

1. No story in the Quran includes so many lessons and wisdoms.

2. Hz. Yusuf showed patience in the face of the maltreatment by his brothers; he forgave them and treated them in the best way.

3. The story deals with all kinds of beings like angels, humans, jinn, devils and animals along with many kinds of people like prophets, righteous people, scholars, ignorant people, men and women as well as their behaviors; it also deals with basic issues related to religious and worldly affairs like oneness, fiqh, siyar, administration, politics, economy and etiquette.

4. The story includes opposite characters and concepts like the one who envies and the one who is envied, master and slave, the person who witnesses and the one who is witnessed about, the one who loves and the one who is loved, the one who is imprisoned and the one who is released, abundance and scarcity, sinning and forgiveness, separation and reunion, illness and health, and abasement and dignity.

5. It is stated in the story that envy is deprivation, that patience is the key to salvation and that the order is achieved in life when the mind controls feelings.

It is stated that the story narrated in the chapter of Yusuf is called “ahsanul-qasas” due to the reasons mentioned above and similar ones.

References:
Tabari, Tafsir, XII, 89-90;
Abu Mansur al-Maturidi, Taʾwilatul-Qurʾan, WII, 269;
Ibnul-Jawzi, Zadul-Masir, IW, 178-179;
Qurtubi, Tafsir, IX, 119-120;
Shawkani, Fathul-Qadir, Cairo 1383/1964, III, 4-5;
al-Alusi, Ruhul-Maʿani, XII, 507
Sırrı Paşa, Ahsenü’l-Kasas, Istanbul 1309, I, 8;
Elmalılı, Hak Dini, IV, 2485-2846;
Ö. Nasuhi Bilmen, Büyük Tefsir Tarihi, Istanbul 1973, I, 85-90.

67 Is the name of Hz. Musa's sister Maryam or Kulthum?

In some resources, the name of Hz. Musa’s sister is mentioned as Maryam. (see Shawkani, Fathul-Qadir, al-Qasas, the interpretation of verse 28/12)

Accordingly, the name of Hz. Musa's sister is Maryam like Hz. Isa's mother.

According to the narration Mawardi makes from Dahhak, the name of Hz. Musa’s sister is Kalthama. As-Suhayli says it is Kulthum. This is according to a hadith reported by Zubayr b. Bakkar. Accordingly, the Prophet said to Hz. Khadijah, "Along with you, Allah will marry Maryam, the daughter of Imran, Kulthum, the sister of Musa and Asiya, the wife of the Pharaoh, off to me." Hz. Khadijah asked, "Did Allah inform you about it?" The Prophet said, "Yes". Thereupon, Khadijah said, "May it be nice and good for you!" (Qurtubi, Ahkam, al-Qasas, the interpretation of verse 28/12)

Besides, in another hadith narration, though a weak one, the name of Hz. Musa’s sister is mentioned as Kulthum: “Allah decreed that Maryam, the daughter of Imran, Asiya, the wife of the Pharaoh and Kulthum, the sister of Musa, would be my wives in Paradise.” (Tabarani, al-Mu'jamul-Kabir, 8/258; Majmauz-Zawaid, 9/218)

See other tafsir resources regarding the issue. (e.g. Abu Hayyan, al-Bahrul-Muhit; Alusi, Ruhul-Maani, al-Qasas, the interpretation of verse 28/12)

68 Were other prophets ummi (illiterate) just like the Prophet Muhammad?

After it is written in Sawi’s tafsir that “The first person who wrote with a pen was the Prophet Idris”, the following is stated: “The first person who wrote with a pen was the Prophet Adam.” (see the interpretation of the chapter of al-Alaq)

Some other tafsir scholars also state the following: “Prophet Idris was the first person who wrote with a pen” (see Zamakhshari, Baghawi, Baydawi, Razi, Abu Suud, Qurtubi, Alusi, the interpretation of the verses 53-57 of the chapter of Maryam).

However, the fact that the sentence used by those tafsir scholars “Idris was the first person who wrote with a pen, who had knowledge of stars/astronomy and calculation/mathematics, who was a tailor...” is - almost - the same and none of them gives a hadith or a similar source makes it doubtful that this information is correct. It is highly probable that the source of this information is Israiliyyat (Jewish sources) and it might be wrong or correct.

If this information is correct, it can be said that some of the prophets who came before Idris were illiterate.

It can be regarded as definite that the Prophet Musa (Moses), who was sent down one of the great books, was not illiterate. The fact that written tablets were given to him indicates that he could read them. Similarly, the Psalms given to the Prophet Dawud (David) and the Gospel given to the Prophet Isa (Jesus) as a whole show that the prophets who received those books were literate. Besides, the fact that both of those prophets adhered to the Torah in terms of decrees makes it necessary for them to be able to read the Torah.

To sum up, we can say that it is highly probable that the majority of the prophets were illiterate.

That it is emphasized in the Quran that the Prophet Muhammad (pbuh) was illiterate does not necessarily mean that other prophets were illiterate. Similarly, that other prophets were illiterate does not harm Muhammad’s illiteracy, which is one of the evidences of his prophethood because none of them had a book like the Quran.

UMMI (ILLITERATE)

Ummi means a person who remained in the same form as he was born of his mother, who did not obtain any new knowledge, who could not read and write. It is the accusative (mansub) form of the word “umm (mother)”; it means mother, the origin of something. (Firuzabadi, al-Qamusul-Muhit, Beirut 1987, 1891)

Along with the lexical meanings, it has some metaphorical meanings. It is used in the sense of mother, origin and the one who breastfeeds in the Quran. (Abdurrahman Ibnul-Jawzi, Nuzhatul A’yunin-Nawazir fi Ilmil-Wujuh wan-Nazair Beirut,1985,141-142)

The Prophet (pbuh) has two kinds of miracles. One of them is the miracles seen in him in person and the other is the miracles he showed in the universe. The examples related to the second part are his splitting the moon into two, water gushing forth from his fingers like a tap and feeding a lot of people from a little food. The most impressive miracle related to the first part is his being ummi (illiterate), not being able to read and write. (at-Tafsirul-Kabir, 15:29)

The Prophet (pbuh) did not take lessons from any scholars, did not read any books, did not learn anything in a scholarly session and did not write even a word. Despite being illiterate, the Prophet (pbuh) knew about all sciences; there was nothing he did not know. His Lord taught him everything. After the Prophet (pbuh) started to teach and explain Islam to people, nobody said, “I taught him this or that.”

The word “ummi” is used in three senses in tafsir books:

1. “Umm” is a word meaning mother. The word “Ummi” is a noun derived from it. Thus, ummi means a person who remained in the same state as he was born from his mother, who could not read and write, and whose nature does not change by learning something new.

2. The Arab nation was called “ummi”. The Arab nation has been known as a nation that could not write and calculate. The Prophet (pbuh) expresses this fact as follows in a hadith: “We are a nation that does not make calculations based on the movements of the stars and that does not write.” (Muslim, Siyam: 15)

3. “Umm” also means Ummul-Qura; it means “Makkan”. When all of the three senses are considered, it is understood that the Prophet did not read and write. Besides, the Quran clearly states that the Prophet was ummi (illiterate). The phrase “ummi Prophet” is used in three verses. (al-A'raf, 157, 8 al-Jumua, 2)

The Prophet (pbuh) could not read a book or a writing when he looked at it but he read the Quran very well by heart. Jibril taught him how to read the Quran. The following is stated in verse 6 of the chapter of al-A’la regarding the issue: “By degrees shall We teach thee to declare (the Message), so thou shalt not forget.”

Elmalılı Hamdi Yazır states the following regarding the issue: "In all of those three senses, ummi means a person who did not try to learn to read and write. When the word ummi is used for ordinary people, it is a negative attribute that expresses lack of knowledge but when it is used for a prophet, it indicates the loftiness of nature since an illiterate person knows more than literate people and since he is equipped with divine knowledge though he has not studied. “Being illiterate” for a prophet whose scholarly loftiness and perfection outdoes literate people is an extraordinary characteristic that eliminates all kinds of doubts and that proves that he was sent directly by Allah; that is, it is a miracle on its own. Therefore, describing him as "messenger, illiterate prophet" is a clearer example of rhetoric than describing him as "the prophet whose prophethood is clear and who has miracles." (see Elmalılı Hamdi YAZIR, Hak Dinî Kur'an Dili, Istanbul, 1979, IV/2297; Qurtubi, al-Jami’ li Ahkamil-Quran; Beirut, 1965, VII, 298-299)

It is accepted by all scholars that the Messenger of Allah (pbuh) did not know how to read and write. As a matter of fact, this issue is stated clearly in the following verse: “And thou wast not (able) to recite a Book before this (Book came), nor art thou (able) to transcribe it with thy right hand: In that case, indeed, would the talkers of vanities have doubted.” (al-Ankabut, 48)

It is known that the Prophet (pbuh) belonged to a community where illiteracy was widespread. It is a historical fact that he was an illiterate person who did not study and who could not read and write. However, there is a lot of information, scientific principles, results, references or signs related to many branches of science in the Quran. If we consider the information about only about Judaism and Christianity and their holy books, they constitute a great amount. Even very knowledgeable scholars cannot deal with those issues, express their opinions related to debatable issues, criticize and reach a conclusion.

In that case, a reference is necessary for this information in the Quran. It is definite that the Prophet Muhammad, (pbuh) who conveyed the message of the Quran, spent forty years of his life among the fellow citizens of his city, that he did not go to school or taught by a teacher and that he could not read and write. For, the Quran informed its antagonists about this verse but none of its enemies opposed and said that he could read and write. Then, it is certain that the Quran was sent down by Allah, who knows everything.

There are many wise reasons behind the Prophet’s becoming “illiterate”. One of them is as follows: If the Prophet had been able to read and write, Qurayshis would have said, “He read the previous books and learned his knowledge from them. He wrote the Quran based on the previous knowledge.” This issue is expressed as follows by the verse that has also been mentioned above: “And thou wast not (able) to recite a Book before this (Book came), nor art thou (able) to transcribe it with thy right hand: In that case, indeed, would the talkers of vanities have doubted.” (al-Ankabut, 48)

However, the Prophet (pbuh) wrote such a thing that “as Mawlana Jami says, ‘That literate person who did not write anything wrote an alif with the pen of his finger on the page of the sky and transformed one forty into two fifties.’” As it is known, the standing of the moon in the form of full moon resembles the round part of the Arabic letter “mim” and when it is divided into two, each part is likened to “nun” without a dot. In abjad calculation, “mim” represents forty and “nun” represents fifty. Mawlana Jami expresses this nice reality like that.

How should we understand the phrase “ummi (illiterate) prophet”?

The word ummi briefly means “the one who has not had worldly education”.

The ummah of the Prophet Muhammad (pbuh) has understood this fineness very well; when they utter salawat, especially after tarawih prayers, they mention his name with this attribute: "an-nabiyyul-ummiyyu".

That illiterate prophet did not have any evil thoughts. He was away from all of the worldly desires, tricks and traps. Allah prepared him as a spotless, dustless and bright mirror and educated him. Revelation became manifest on this pure mirror of illiteracy. “As though with a fleet spirit reflecting divine revelation, he traversed time and space and entered the depths of the past, then proclaimed what was there as though he had witnessed it.” (İşârat-ül icaz)

The Lord of the realms did not allow the Prophet (pbuh) to be taught by anyone. He prevented it with divine determination. His reading was postponed until the order to “read” came. The illiterate prophet received that order and taught the Quran to the realm of humanity. He read the book of the universe with the name of his Lord. He told people about the wisdom, fine meanings and purposes in it. He told them the nature, truth and duty of man.

While he was reading the hereafter and the Preserved Tablet with the grace of his Lord, the polytheists were busy with worshipping the idols they themselves made. They could not read the universe or the idols they made. If they had been able to read, they would not have attributed themselves to those stones. Their literate ones were the most stubborn and ignorant ones among them.

If we did not understand Islam’s order to “read” well and did not benefit from it, we would have to declare all believers who do not go to school rebels, which is not possible. The Quran tells us that the illiterate Prophet, who read the universe and the Quran perfectly in the name of Allah, did not speak based on his own desire; Allah guarantees us about it. The Prophet, all of whose words were based on divine will, did not read (learn) anything from anybody.

The Prophet (pbuh) was ummi; he could not read and write. How should we understand Jibril’s saying "read" to the Prophet (pbuh) on Mount Nur?

Whenever and wherever reading books, knowledge, etc. are mentioned the following statement is definitely uttered: “Our religion gives great importance to reading. As a matter of fact, the first order of the Quran is ‘read’.”

It is true. The first order of the Quran is read. However, we almost always ignore reading what comes after the first order.

What is meant by the order “read” given to the illiterate Prophet (pbuh) and to all of us through his messengership? Is it reading and writing? Did the Prophet start to learn to read and write after he was given that order? If not, what is the lesson he took from the order “read”? Does this order mean” just read; it does not matter what and how you read”?

It is necessary to read what comes after the verse starting with “iqra” in order to find the answer to those questions.

“Iqra’ bismi rabbikalladhi khalaq.” That is, “Proclaim (or read!) in the name of thy Lord and Cherisher, Who created.”

The Quran does not want us to read randomly. What is meant is not reading a printed book. What is meant is to read “in the name of the Lord who created” whether one reads a book or the book of the universe, every sentence and letter of which is full of endless wisdom and meanings.

The Prophet (pbuh) to whom this order was given read the verse in that sense and tried to read everything “in the name of his Lord” after that. It was such a reading that as the German poet Rilke put it, “even the angels admired”. He was an illiterate prophet; he could not read and write but he read the book of the universe, the book of nature and the Quran in the best way.

69 Who is the Prophet Enoch? What is your thought on his book?

The origin of the name Enoch, which is mentioned as Uhnukh in Islamic sources, and Enoch and Henoch in Western languages, is Hanok in Hebrew.

The Prophet referred to as Ehnukh or Uhnukh in some sources, is the Prophet Idris. (1)

However, we think that it would not be appropriate to say anything definite about whether the book that is said to have been found today consists of the pages given to the Prophet Idris.

There are certainly some wise reasons why the Quran expresses the name Ehnukh or Uhnukh as Idris in terms of its Arabic connotation.

According to some linguists, the word Idris is derived from the root DRS, which means education and training. The reason why that name was given to that prophet is to attract attention to the fact that he was a person who read the book of Allah a lot and to encourage other people to be like him. (2)

There are also some scholars who say this name is directly of Arabic origin and Idris was given this name to indicate that he read a lot of books. (3)

Although some scholars say that it is not possible to accept that the word Idris is derived from DRS, which is an Arabic word (4), many famous grammarians such as Zamakhshari, Qadi Baydawi and Alusi point out that even if it is not Arabic, it may have been used in the sense of education and training in its own language and hence Idris may have taken this name, which means the same thing in Arabic, because of this (5).

Considering that, Idris was the first person who used a pen and write after the Prophet Adam, thought about astronomy and mathematics for the first time, invented sewing clothes for the first time though people wore animal skins before him, wore stitched clothes, and that a 30-page book was sent to him by Allah, and if the relations between the names of other prophets and their lives are also remembered, it is considered very reasonable to accept that Idris means a researcher, a reader, a learner, in short, a person who made important studies in the field of science and education. (6)

According to what Alusi reports from some scholars, the father of the Prophet Idris was a person who knew the sciences of the era - which he learned from his own father. In addition to the knowledge he learned from the pages sent down to the Prophet Adam, he learned astronomy, astrology and other sciences and taught them to his son Idris. Besides, after Idris became a prophet at the age of forty, he was given a 30-page book and became the greatest scholar of the era.

The Prophet Idris, who was born in Egypt, traveled to different places and conveyed Allah’s commands to people. (7)

“Also mention in the Book the case of Idris: He was a man of truth (and sincerity), (and) a prophet: And We raised him to a lofty station.” (8) The sentence "Remember Idris in the Book" in the verses above seems to be related to that name. In the whole Quran, the phrase "Remember … in the Book" is used only in the chapter of Maryam and only for Maryam, Ibrahim, Musa, Ismail and Idris - respectively.

There are definitely some wise reasons for other names, but the relationship between the word Idris and the book is very clear. The sentence “We raised him to a lofty station” indicates that he was raised to the skies or Paradise as it is mentioned in some hadith narrations.

Thirty pages containing divine information were sent down to the Prophet Idris. He carried the pages of the Prophet Adam and Shit (Seth) on his heart. There was information about the heavenly secrets, the methods of ruling the spiritual beings, and the features of beings in his pages. (9)

References:

1) see Qurtubi, 6/15.
2) cf Jawhari, as-Sihah, (DRS) item.
3) see Baydawi, 4/165, Hazin, 4/165.
4) see Nasafi, 4/165.
5) cf Zamakhshari, 3/23; Alusi, interpretation of Maryam 56.
6) cf Baghawi, Alusi, Maryam, 56, Alusi, interpretation of Maryam 56.
7) see Alusi, interpretation of al-Baqara, 69 and al-Kahf, 65.
8) Maryam, 19/56-57.
9) Ibnul-Athir, al-Kamil, 1/54-55; Mir’ât-ı Kâinat, 1/124-128.
(See also Niyazi Beki, Kur’an’daki İsimlerin Esrarı, İdris item; TDV İslam Ansiklopedisi, İdris item)

70 Who invented war armor?

It is known from the chapters of al-Anbiya and as-Saba of the Quran that the Prophet Dawud made armor and from other different parts that the Prophet Adam was a farmer, Nuh (Noah was a carpenter), Idris was a tailor and that Musa (Moses) was a shepherd.

It means that prophets led their ummahs and humanity both spiritually and materially.

In addition, based on the information in the Quran, it can be said that prophets worked hard to make a living for themselves and their families when they served as the messengers of Allah, that they were not a burden to their people in this respect, and that they set an example for them with this philosophy of life.

As a matter of fact, the Prophet Dawud was a practicing blacksmith, a king, and a prophet. The Prophet (pbuh) states the following in a hadith, “The best thing a person eats is what he earns himself. The Prophet Dawud would not eat anything but what he earned with the labor of his own hands.” (1)

The translation of verses 10 and 11 of the chapter of Saba is as follows:

We bestowed Grace aforetime on David from ourselves: ‘O ye Mountains! Sing ye back the Praises of Allah with him! and ye birds (also)!’ And We made the iron soft for him: (Commanding), ‘Make thou coast of mail, balancing well the rings of chain armor, and work ye righteousness; for be sure I see (clearly) all that ye do.’

When the expression “We made the iron soft for him” in the verse is explained in several tafsirs (2), it is stated that iron became like wax or mud in the Prophet Dawud’s hands without being melted in the fire by the grace of Allah and that he could give iron any shape he wanted without the need to use tools such as hammers. In addition, the miracle of “softening the iron in the palm of his hand” given to the Prophet Dawud and the armor mentioned in the verse “made by adding small iron rings together” are perhaps another way of telling humanity that they can melt iron and give it the desired shape. As a matter of fact, humanity melted iron before Dawud and shaped the iron they melted after Dawud; they transformed it into steel and used it in industry.

In terms of the power of Allah, it is possible for the Prophet Dawud to cast iron into any shape he wished like wax, without heating and forging it. Elmalılı, the tafsir scholar, states the following regarding the issue:

It seems that iron softens and dissolves so much in the fire that it becomes like ink used in writing. Then, who, among sane people, regards it as impossible for to divine power?

Some people reached the conclusion that what was meant by it was to say that he found and discovered melting iron by using fire and tools but it is not true. The discovery and smelting of iron must have occurred before. However, applying sensitive technology to weave it like clothes by putting it in any shape like wax was an art granted to the Prophet Dawud. (3)

Researchers say that iron smelting (processing) was discovered in the Middle East in early 2000 BC. According to sources, that science gradually spread to Egypt, and then to the Mediterranean countries, where iron was believed to be a rare metal and weapons were made of shiny copper. Ironworking techniques reached the Upper Euphrates basin in 900 BC, and were transferred to France and the Iberian Peninsula in the west, to Germany and the British Islands in the northwest, via the Celts who migrated from there. (4)

That is, the issue of processing the iron and making armor given to Dawud is a miracle; his putting iron into any shape he wished like wax, without heating iron or forging it is not and should not be compared to what others do.

References:

1) Bukhari, Buyu, 15.
2) For detailed information on the issue, see Tabari, Ibn Atiyya, Razi, Ibn Kathir, the interpretation of verses 10 and 11 of the chapter of Saba.
3) Elmalılı Hamdi Yazır, Hak Dini, the interpretation of verses 10 and 11 of the chapter of Saba.
4) Norman J. G. Pounds, “The Geography of Iron and Steel”, Hutchinson University Library, Co (Publishers) LTD, London, p. 11.

71 Do prophets sin?

No prophet committed any major sins before or after they became prophets.

However, some prophets made some mistakes called “zallah” by forgetting or by abandoning the better one. (Muvazzah İlm-i Kelâm, p.184; Fıkh-ı Ekber Şerhi, p.154)

The Prophet Adam’s eating the fruit of the forbidden tree in Paradise can be given as an example of a zallah. When Adam ate the forbidden fruit, he did not commit a sin in the sense that we know; he abandoned the better one because it was not rendered haram for them to eat the fruit of the tree; so, it is not regarded as a sin. Consequently, he and his wife were deprived of the bounties of Paradise due to this mistake. Since there is no concept of sin and reward in Paradise, it is understood that this sin has a form that is different from what is known.

One of the bounties of Paradise is that there is no need “to go to the toilet” there. (Muslim, Jannah: 15) The Prophet Adam (pbuh) and Hawwa (Eve) did not pee or crap in Paradise because what they ate did not have any waste material. Their private parts were hidden by a garment or luminous light. (Tefsîr-i Kebir, 14/49; Hak Dini Kur’ân Dili, III/2140) To eat the fruit of the forbidden tree would cause their private parts to be uncovered and cause them to pee and crap; that is why, God Almighty prohibited them from eating the fruit of that tree. (Hülasatül-Beyan, II/4748)

As a matter of fact, as soon as they ate the fruit of the forbidden tree, their private parts, which they had not seen before, were opened. They started to cover them with leaves because it was not appropriate to leave them uncovered. (See al-A’raf, 7/22)

It is necessary not to forget the share of qadar (destiny) in the incident of Adam’s eating the fruit of the forbidden tree and being sent out of Paradise. The purpose and wisdom of the creation of man by God Almighty was realized only when the Prophet Adam and Hawwa were sent down to the world. Abul-Hasan ash-Shazali states the following about the zallah of the Prophet Adam:

“A sin so full of wisdom that caused the repentance of the people to come up to the Day of Judgment to become legitimate.” (Risale-i Hamidiye, p. 611)

As for the zallah of the Prophet Yunus (Jonah):

After Yunus (pbuh) was appointed as a prophet, he began to invite his people to belief. Although he preached for a long period of thirty-three years, he still had no effect on the people. This situation annoyed the Prophet Yunus. Hoping to get rid of this trouble, he left his people without the permission of God Almighty. A prophet is not allowed to leave his place without the permission of his Lord. With this act, Yunus was regarded as a slave who escaped from his master. (Hülâsatü’l-Beyan, II/4748)

However, this action of the Prophet Yunus should not be understood as escaping from duty or as a rebellion against the person who gave it. Yunus (pbuh) only distanced himself from the people who did not comply with the divine invitation. This act is not considered a mistake for people other than the prophets. It is not a sin that necessitates a penalty for the Prophet.

However, God Almighty advised the Prophet (pbuh) not to behave like Yunus (pbuh) even if remained under difficult conditions as follows:

“So, wait with patience for the Command of thy Lord, and be not like the Companion of the Fish.” (al-Qalam, 68/48)

Yes, it is necessary not to regard the “zallahs” of the prophets as sins because a sin is something that requires punishment. The prophets, on the other hand, will not be punished for their zallahs.

* * *

In fact, like all prophets, the Prophet Muhammad (pbuh) has the quality of “ismah” (being protected from sinning by Allah); so, he is sinless anyway. In that case, our Prophet’s (pbuh) sin, which is declared to forgiven by the following verse

“... that Allah may forgive thee thy faults of the past and those to follow...” (al-Fath, 48/2)

is not a sin that he has actually committed or will commit, but his potential to commit sins because he is a human being. The attribute of “ismah” is a divine protection and mercy preventing this potential possibility of sinning in the prophets from being actualized; The forgiveness in the verse is in this sense.

Since prophets set an example for their ummahs, Allah protected them from committing sins. Despite this, our Prophet (pbuh) not only set an example for his ummah in this regard by performing supererogatory prayers day and night and especially praying a lot, but also showed that worship is not done out of the hope of Paradise or the fear of Hell, but because Allah deserves it and the servant finds spiritual life and peace with it. As a matter of fact, when he was asked why he prayed so much, reminding him that his sins were forgiven in advance, he replied:

“So that I can be a servant who is grateful to Allah as much as I can.” (Bukhari, Tafsir, 48/2)

“…And ask forgiveness for thy fault, and celebrate the Praises of thy Lord in the evening and in the morning.” (al-Mu’min, 40/55)

In the verse above, the Prophet (pbuh) is asked to pray for his sin to be forgiven; In the chapter of al-Fath, he is given the good news that all his past sins are forgiven. (see al-Fath 48/1-7) Tafsir scholars cite this as evidence that the chapter of al-Mumin was revealed before the chapter of al-Fath. Although it is certain that this chapter was sent down before the Conquest, this evidence is not accurate. As a matter of fact, in the chapter of an-Nasr, which is one of the last chapters to be revealed, the Messenger of Allah is commanded to glorify Allah with praise and ask for his forgiveness.

Since our Prophet (pbuh) was innocent (protected from committing sins) like other prophets according to Islamic belief, some tafsir scholars argued that the command “And ask forgiveness for thy fault” is related to his mistakes before prophethood or that the real addressee of this command is his ummah in the person of the Messenger of Allah. Although these interpretations are correct, efforts to drive the Prophet (pbuh) out of this command do not seem meaningful. First of all, repentance and asking for forgiveness are also deeds of worship. As a matter of fact, the Messenger of Allah (pbuh) swore that he asked for forgiveness seventy or a hundred times a day. (Bukhari, Da’awat, 3; Musnad, IV/211)

Then, what is the meaning of the word “fault” mentioned in verse 55 of the chapter of al-Mu’min “And ask forgiveness for thy fault” and in verse 19 of the chapter of Muhammad “and ask forgiveness for thy fault, and for the men and women who believe”?

Prophets are innocent; since they set an example for their ummah, Allah protected them from committing sins, and corrected their mistakes on time and prevented them from becoming permanent. Ismah (the innocence of the prophets), which is an important principle of the Islamic faith, prevents us from accepting that the Prophet (pbuh) sinned. Therefore, in the verse it is necessary to interpret the phrase “and ask forgiveness for thy fault...” within the framework of this belief.

The interpretations regarding the issue are as follows:

1. The addressee of the verse is the Prophet (pbuh) but its main target is the ummah.

2. Since the Prophet (pbuh) humbly talked about his own mistakes and sins and always asked Allah’s forgiveness, an expression suitable for this good behavior is used.

3. What is a sin for the Prophet (pbuh) or what he considers a sin is natural and permissible behavior for ordinary people. Indeed, he himself said:

“Sometimes my heart is veiled and I ask Allah’s forgiveness a hundred times a day.” (Muslim, Dhikr, 41)

The word we translate here as “veiling” is explained as “the interruption in mentioning and remembering Allah”. That is, the Prophet (pbuh) lived with the consciousness of Allah at all times, and he considered momentary interruptions in this consciousness a sin and repented of them.

The fact that the Prophet (pbuh) was asked to ask Allah’s forgiveness for all believers was also considered as a proof of his authority to intercede. (For more information on İsmet, see Mehmet Bulut, “İsmet”, DM, XXIII/134-136)

72 Did the Prophet Nuh (Noah) use nails in his ship?

First of all, we should state that information outside of divine revelation depends on people’s experiences and historical records. Evaluations can be made based on them to the extent that those records are available.

Therefore, the information obtained about when civilizations based on paper, writing, iron, etc. started should be expressed as the first time of use that historians and researchers could reach because there is no evidence yet that it was not used at any time and period before it. As a matter of fact, historical information is constantly renewed with other information obtained later, and it can be stated that something was used in earlier times.

In that case, if there is no concordance between an issue revealed to us by Allah and the knowledge attained by science, it is due to two things:

- The interpretation of the scholar who interpreted the divine revelation is wrong.

- Or, science has not reached the information given by the divine revelation yet.

It is necessary to act accordingly.

It should never be forgotten that both the owner of the revelation and the owner of the universe is Allah. “The one who does knows; doubtlessly, the one who knows speaks.” So, there is definitely no mistake in the information given by the creator of the universe. What matters is whether we interpret that information correctly or not.

That evaluation is the duty of not only the scholars who are engaged in religious sciences but also the scientists who are engaged in exact sciences. Otherwise, what they call reality is nothing but what their knowledge can reach.

As for the issue in the question after this introduction:

The Quran informs us that wood and iron were used in the construction of the ship:

“And We carried him on a [construction of] planks and nails.” (1)

Various interpretations were made about the words “alwah and dusur” in the verse:

Muqatil (d. 150/767) states that the ship was made from metal sheets and wooden planks and interprets the word “dusur” as nails made of iron. (2)

Zamakhshari (d. 538/1144) defines the word “dusur” as “nails fastening the planks together”. (3)

Zajjaj (d. 311/923) states that what is meant by “dusur” is ‘nails’. (4)

Tabari (d. 310/923) reports that the word “dusur” in the verse was translated as “nails” by Qatada (d. 117/735), Ibn Zayd and Abdullah b. Abbas (d. 68/687). (5)

Qurtubi (d. 671/1273) states that nails made of iron were used to join the planks of the ship. (6)

Suyuti (d. 911/1505) reports that the ship was made of a tree called “Saj”. (7)

Razi (d. 606/1210) states that the word “dusur” means ‘nails, rivets’. (8)

Ibn Arabi (d. 638/1240) likens the words “dusur and lawh” mentioned in the chapters of al-Qamar and Hud as the materials used in the construction of the ship to the characteristics of the Prophet Nuh and makes the following interpretation: “He obtains a shari’ah from the planks of righteous deeds and from the planks of knowledge that deeds use to arrange and strengthen.” (9)

Ibn Kathir (d. 774/1372) states that Allah ordered him to build the ship from the tree of saj (black, hard wood for furniture). (10)

Elmalılı’s (d. 1942) view regarding the issue is as follows: “Alwah” is the plural form of the word ‘lawh’. ‘Lawh’ is the name given to any flat sheet like wood. ‘Dusur’ is the plural form of the word ’disar’. ‘Disar’ is the name given to the clamp, clasp, rivet (nail) or rope used to fasten the planks of the ship. (11)

Sabuni (d. 2015) defines the word “dusur” as nails and claims that the Prophet Nuh built a ship from broad wooden planks fastened with nails.” (12)

As it is seen, the general view for the material from which the ship was built was timber and planks from the tree of saj and iron nails to fasten them.

Another thing that we think can help those interpretations is the following verses of the chapter of al-Hadid:

“We sent aforetime our messengers with Clear Signs and sent down with them the Book and the Balance (of Right and Wrong), that men may stand forth in justice; and We sent down Iron, in which is (material for) mighty war, as well as many benefits for mankind, that Allah may test who it is that will help, Unseen, Him and His messengers: For Allah is Full of Strength, Exalted in Might (and able to enforce His Will).” (13)

“And We sent Noah and Abraham, and established in their line Prophethood and Revelation: and some of them were on right guidance. But many of them became rebellious transgressors.” (14)

According to the harmony in those verses, it is stated in the first verse that the use of iron was taught to the prophets and then in the second verse, the Prophet Noah is mentioned, which leads us to make an interpretation that iron was used in the era when he lived. (15)

To sum up, it can be said that there is nothing to prevent the Prophet Noah from using iron nails in the construction of the ship.

Footnotes:

1) al-Qamar, 54/13.
2) Abul Hasan Muqatil b. Sulayman, Tafsiru Kabir, thq. A. Farid, Darul Kutubil Ilmiyya, Beirut-2003, I, 117
3) Zamakhshari, Abul Qasim Muhammad b. Umar, al-Kashshaf an Haqaiqit-Tanzil wa Uyunul-Aqawil fi Wujuhit-Tawil, II-IW, Darul Kitabul Arabiyya, Beirut, 1986, IV, 435
4) Zajjaj, Abu Ishaq Ibrahim b. Sari, Maanil Quran wa I’rabuhu, thq. Abduljalil Abduh Shalabi, III, Alamul Kutub, Beirut, 1988., III, 51.
5) Abu Jafar Muhammad b. Jarir at-Tabari, Taberi Tefsiri, trnsl. K. Aytekin-H. Karakaya, Hisar Yay., Istanbul-1996, VIII, 69.
6) Qurtubi, Abu Abdullah Muhammad b. Ahmad, al-Jamiul Ahkamil Quran, trnsl. M. Beşir Eryarsoy, IX, Buruç Yay., Istanbul, 2014, IX, 59.
7) Jalaladdin Abul Fadl Abdurrahman b. Muhammad as-Suyuti, Ad-Durrul Mansur Fit-Tafsir Bil-Masur, trnsl. Hasan Yıldız, Ocak Yayıncılık, Istanbul-2012, VIII, 57.
8) Razi, Abu Abdillah Fakhruddin Muhammad, Tafsiru Kabir Mafatihul-Ghayb, Akçağ Yay., Ankara, 1995, XX, 609.
9) Razi, ibid, XIII, 18.
10) Ibn Kathir, Muhyiddin, Tafsiru Kabir Tawilat, trnsl. Vahdettin İnce, I, Kitsan Yay., Istanbul, 2008, VIII, 3924.
11) Yazır, M. Hamdi, Hak Dini Kur’an Dili, Simplified by Ass. Prof. İsmail Karaçam et al, II-VIII, Azim Dağıtım, Istanbul, nd. II, 112.
12) Sabuni, Muhammad Ali, Safwatut-Tafasir, trnsl. Sadrettin Gümüş-Nedim Yılmaz, VI, İz Yay., Istanbul, 2003, VI, 247.
13) al-Hadid, 57/25.
14) al-Hadid, 57/26.
15) See Yahya Atik, Dînî kaynaklar ve bilimsel bulgular ışığında Nuh Tufanı, Necmettin Erbakan Üniversitesi Sosyal Bilimler Enstitüsü, Yüksek Lisans Tezi, Konya, 2018.

73 It is said that the name of Hz. Ibrahim was "Avram" until he was one hundred years old. Accordingly, is it not a mistake for the name "Ibrahim" to be used in the verses of the Quran?

It is known that Hz. Ibrahim’s name is Ebrahem, Ebram and similar names in the previous books.

However, it is known that the words of Hebrew, Assyrian and similar languages are used in a way that is in compliance with Arabic in the Quran. For instance, the Quran changed the name Muses/Musash as Musa, Yesu as Isa and Shelom as Sulayman. Hz. Ibrahim’s name was changed like that too. (see Niyazi Beki. Kur’an’daki İsimlerin Esrarı)

Thus, it is not a mistake but a wise usage by the Quran.

Besides, it is more appropriate for a person who had different names to be mentioned with his last name in the remaining part of his life and after his death. From this point of view, the use of the name Ibrahim in the Quran has a wise aspect.

On the other hand, it is the necessity of a separate wisdom to use the same name while mentioning the same person. It is necessary not to confuse the listeners about the person who is mentioned. Thus, the purpose and wisdom will have been fulfilled. Besides, what matters is the owner of the name. The name that indicates it and that ensures correct understanding is preferred.

In addition, it is highly probable that the name mentioned as Avram, Ebrahem, Ebram and in other similar ways is Ibrahim. As a matter of fact, there is a magnificent similarity and wonderful harmony between the name Ibrahim and the characteristics of Hz. Ibrahim.

According to what Islamic scholars state, the word Ibrahim has the same meaning in both Assyrian and Arabic: “merciful, softhearted father”. (see al-Qurtubi, II/96)

According to what Suhayli and some other tafsir scholars state, the Assyrian language and Arabic are similar to each other in several ways like the word Ibrahim.

Another issue that strengthens the lexical meaning of Ibrahim is the narrations indicating that he approached all children with mercy and that he and his wife Sara are interested in all children in the intermediate realm (barzakh) until the Day of Judgment. (see al-Qurtubi, ibid)

In addition, as it is mentioned in the Quran, the fact that the prophets that came after him were his descendants strengthens his title of merciful father.

The expression “wa min dhurriyati” (and also (Imams) from my offspring) that is mentioned in verse 124 of the chapter of al-Baqara and that indicates Hz. Ibrahim’s fatherly mercy sheds light on this meaning.

The verse is as follows:

“And remember that Abraham (Ibrahim) was tried by his Lord with certain commands, which he fulfilled: He said: ‘I will make thee an Imam to the Nations.’ He pleaded: ‘And also (Imams) from my offspring!’ He answered: ‘But My Promise is not within the reach of evil-doers’.”

Clues supporting the views stating that the word Ibrahim is derived from Eb-Rahim (merciful father) are indicated in the verse above. The prophets coming from his offspring are witnesses of it.

Tafsir scholars of the Bible state that the word Abraham (Ibrahim) means “a father of many (nations)”. (see Genesis, 17/5, footnote)

The following scene, which shows the place of Hz. Ibrahim, who is Allah’s friend, compassionate, father of prophets and especially the ancestor of Hz. Muhammad, who was sent as a mercy to the realms, in the Quran is worth seeing in terms of the miraculousness of the Quran:

1. His name is Ibrahim. It means a softhearted, merciful father. The Quran describes him as Awwah in two places to express this meaning:

“…Abraham was most tender-hearted, forbearing." (at-Tawba, 9/114)

"For Abraham was, without doubt, forbearing (of faults), compassionate (tender-hearted), and given to look to Allah.” (Hud, 11/75)

According to what Elmalılı Hamdi states, the word Awwah mentioned in the verses above is explained in different way but all explanations generally describe a person who is tender-hearted and merciful.

“Therefore, the tafsir scholars of the last century stated that it was used to express tender heart, mercy and compassion.” (see Yazır, 4/415, I/405)

2. In the Quranic orthography, the abjad value of the word Ibrahim is 258. The abjad value of the word Rahim, which means compassionate, merciful in Arabic, is also 258.

3. Verse 75 of the chapter of Hud, in which the word Awwah with this meaning is used for the last time and in which the word Ibrahim is used, is verse 1548 of the Quran, which equals to 6x258.

4. In the whole Quran, there is only one verse numbered 258; it is in the chapter of al-Baqara. This verse is allocated to the name Ibrahim, whose abjad value is 258. Besides, this name is repeated twice in this verse:

“Hast thou not Turned thy vision to one who disputed with Abraham About his Lord, because Allah had granted him power? Abraham said: ‘My Lord is He Who Giveth life and death.’ He said: ‘I give life and death’. Said Abraham: ‘But it is Allah that causeth the sun to rise from the east: Do thou then cause him to rise from the West.’ Thus, was he confounded who (in arrogance) rejected faith. Nor doth Allah Give guidance to a people unjust.”

5. Page 258 of the Quran is in the chapter of Ibrahim, whose abjad value is 258.

6. In the chapter of Ibrahim, the word Ibrahim is used only once and it is on the page opposite page 258.

When we take into consideration the information above, it will be understood how wise it is to mention him by the word Ibrahim in the Quran though he had different names.

74 Why did Hz. Adam and Hz. Hawwa meet in Arafat?

- No matter where Hz. Adam and Hz. Hawwa met, the same question would be asked: “Why that place?”

It is very difficult to explain such issues without any definite knowledge. We have not been able to find any information like that in verses of the Quran and hadiths.

- However, we can state the following as an interpretation: It seems that God Almighty made the Middle East a center in several aspects. Most of the prophets emerged from the Middle East. Most of the revelations were sent down to the Middle East in the form of divine message.

Primarily, the origin of the ummah of Islam, which is the best ummah and the most moderate one in terms of creed and deeds, is the Middle East.

Similarly, that the first origin of humanity in the world is in the Middle East / Arafat is in compliance with the “Middle East centered” divine wisdom foresight.

- Allah, who makes everything based on wisdom and who opens a window of oneness (tawhid) in everything, may have indicated the reality of oneness with the tongue of those synchronicities / divine coincidences. For divine coincidence indicates alliance, alliance indicates union, union indicates unity and unity indicates oneness.

The target of all those heavenly revelations is oneness. The way leading to that target is “sirat al-mustaqim”, which means, the best way, the straight path, the moderate path and the middle way.

The divine wisdom, which is based on measure, moderation and balance in everything and which choses the middle (moderate) way, may have drawn a map of “middle way” by creating humanity and most of the prophets that educated them in “the Middle East”.

- The concept of “sirat al-mustaqim (the straight path)” repeated many times in the Quran is used both for Allah and the Prophet Muhammad (pbuh) as well as his ummah:

“Allah guideth them (His believing slaves) to a path that is straight.” (al-Maida, 5/16)

“Verily, it is my Lord that is on a straight Path.” (Hud, 11/56)

“By the Qur´an, full of Wisdom,- Thou art indeed one of the messengers, On a Straight Way.” (Yasin, 36/2-4)

- The middle way which is “sirat al-mustaqim” like golden ratio seems to be a criterion of guidance.

As a matter of fact, the verse emphasizing the ummah of Islam is “ummatan wasatan / an ummah justly balanced (middle/medium ummah)” in the Quran is in the middle of the chapter of al-Baqara.

Yes, that verse is verse 143 of the chapter of al-Baqara and is in the middle of the chapter. The number of the verses of that chapter is 286 (2x143).

75 Why did Solomon (Sulayman) want a kingdom for the Earth?

First of all, we should state that it would not be appropriate to evaluate the world of thought of great people with our thoughts. All their wishes and desires are to comply with Allah’s consent and to lead a life in accordance with it. They pray in accordance with those wishes and desires.

That is, the Prophet Sulayman did not say this prayer for the sake of the world, but for the sake of Allah because the world and everything in it are the work of and art of Allah; they are the manifestations of His beautiful names.

Besides, the reason why the Prophet Sulayman (pbuh) wants to dominate the whole earth is that he wants it to be a means for the people living there to believe in Allah.

In that case, asking for Allah’s works on behalf of Him and wishing for the people living there to believe are regarded as worship. That is the wisdom behind the prophets’ being sent.

The Prophet Sulayman’s prayer aims to

- Fulfil the rights of Allah,
- To manage His property fairly, to place His creatures according to their positions and ranks and to apply their limits,
- To maintain the financial obligations ordered by Allah,
- To honor the principles of religion,
- To reveal his worship clearly,
- To maintain devotion in obedience to Him,
- To regulate Allah’s valid decree and law on His servants,
- And as He explained to his angels, to fulfill His promises that none of His creatures knew.

As a matter of fact, Allah Almighty states the following: “I know what ye know not.” (al-Baqara, 2/30). Otherwise, it is out of question that this wish of the Prophet Sulayman was for the sake of the world itself because he and all the other prophets are the most ascetic ones among Allah’s creations. He wanted the worldly property only for Allah.

It is important to view the issue from these angles first.

It is also possible to view the issue from other angles:

a) This prayer made by Solomon is a prayer acceptable enough to be included in the Quran by Allah.

b) One reason for this prayer is that it is a miracle showing the existence of Allah, His infinite knowledge, and His universal wisdom and power, not the world’s reign because though thousands of years passed, no alternative has been found to his material reign, such as being the king of birds, jinn and demons, and to cover a distance of two months in one day with the wind.

c) It is a general lesson showing that what is sincerely asked will not be spared by Allah.

d) The existence of today’s radio, television, wireless telegraphy, cameras to protect all parts of the country and similar communication tools and equipment, which are an imitation of the important elements of his reign, owes to his reign.

We leave the rest to your intelligence.

76 A famous British scientist (a museologist) denies that the corpse that was found belongs to the Pharaoh. What do you think about it?

It is stated in the Quran that the body of Pharaoh will be preserved as an example:

“(O Pharaoh!) This day shall We save thee in the body, that thou mayest be a sign to those who come after thee! but verily, many among mankind are heedless of Our Signs.” (Yunus, 10/92)

Therefore, it is highly probable that the corpse that was found belongs to Pharaoh. It is reported in the Quran that Pharaoh prostrated while drowning in water. Therefore, if the corpse belongs to Pharaoh, it must be in the position of prostration. In some pictures, he appears to be prostrating and in others, he is sitting. As for the difference, according to the news we received, the body was in the position of prostration when it was first found. It is said that he was laid on his back afterwards so that the news of the Quran would not be understood. If the corpse in both pictures belongs to Pharaoh, one is the picture taken in prostration and the other is the picture taken while he was lying on his back. It is possible that the cloths in his hands were made after his body was found for various reasons. His picture taken in prostration was published in Zafer Magazine many years ago.

The person who saw the corpse of Pharaoh for the first time in England took a photo of it and sent it to the Zafer Magazine is a very valuable friend of ours, a professor who still works at a university. We heard about this incident from him. At that time, the body was in the position of prostration, just as it appeared in the Magazine. They may have changed this position later on. If this change was not made as a technical necessity, it was most likely the result of the efforts of those who saw that it served to show a miraculous aspect of the Quran.

At that time, as a result of the tests carried out on the corpse, it was reported by experts that it pointed to dates that might belong to the time of the Prophet Moses (Musa) (2,500-3,000 years ago) as of the date of its determined age and that the body belonged to Pharaoh. Besides, the place where he was found was the Red Sea, where Pharaoh was drowned.

In addition, the fact that long before this corpse became famous, Badiuzzaman Said Nursi, one of the rare scholars and saints raised by the Islamic world, precisely stated that it belonged to the Pharaoh in the time of the Prophet Moses (pbuh) himself gives us a definite opinion. In particular, the fact that the great tafsir scholars of the same period, Elmalılı Hamdi Yazır and Sayyid Qutb, the tafsir scholar who lived in Egypt in, did not mention this event while interpreting verse 92 of the Chapter of Yunus, makes the spiritual dimension of Nursi’s definitive attitude even more important.

The Prophet Moses lived in 1200s BC and the struggle between good and evil continued in his time. After Moses (pbuh) was appointed as a prophet, he struggled with Pharaoh and the tribes of Sons of Israel who believed in the Prophet Moses (pbuh) were persecuted. Thereupon, Allah allowed Moses (pbuh) and his followers to leave Egypt. Pharaoh, who was informed about it, started to follow them with a strong army. Moses (pbuh) came to the coast of the Red Sea with the permission of God Almighty to avoid this pursuit. In front of them was the sea and behind them was Pharaoh’s army. In this dreadful state, by Allah’s command and as a miracle of Moses (pbuh), the sea split and they reached the shore safe and sound by passing through the road that opened.

While Pharaoh and his soldiers were following Sons of Israel, they saw the split waters of the sea with horror, but after a moment of hesitation, they followed the road opening from the sea due to their hatred and enmity. However, the split waters of the sea began to reunite and eventually Pharaoh and his entire army were drowned; not a single person could escape.

The body was found in Jabalayn, on the shore of the Red Sea, and was taken to the museum by the British research team who dug it out of the hot sands in 1881. It was observed that all the organs of the corpse in the position of prostration were complete and even it had yellowed hair and beard on its head. The most astonishing feature of the corpse was that it had not been mummified. As it is known, some of the internal organs of the mummified corpses were removed and medicated. However, no treatment was done on this corpse and no chemicals were used. It was proven to be at least 3000 years old by a method called carbon 14.

The body in question was found on a small mound by the sea while the Suez Canal was being opened and it was taken to London.

Allah did not allow the corpse of Pharaoh, who claimed to be a deity at the time of Moses (as), even though three thousand years had passed in order to make it serve as an example.

77 PROPHET, PROPHETHOOD

A person who brings news. The divine messenger chosen and assigned by Allah to inform His slaves of His orders and prohibitions and to explain them the truth, and what is right and wrong. In the Quran, a prophet is referred to as “nabiyy” or “anbiya”, and sometimes as “rasul” or “rusul”.

“Nabiyy” is an Arabic word, derived from the root “naba’”. It means “the one who informs, who gives news”. However, naba’ does not mean any news. It means some very important news that is very valuable, a piece of important news conveyed to us. Naba’ can be used only for a report whose trueness is not doubted at all (Raghib al-Isfahani al-Mufradat, Nabiyy item). The meaning of Nabiyy is a person who is chosen by Allah to convey the divine message to His slaves through revelation and who receives revelation. The word explains the relationship between Allah and His prophet, that is, revelation and giving information (Sait Ramadan al-Buti, Kubra al- Yaqiniyyat al-Kawniyya, p. 172).

Some linguists claim that the word “nabiyy” is derived from the word “nubuwwah”, which means “elevated”.

Some other linguists, on the other hand, define the word “nabiyy” as a messenger between Allah and His sane slaves, or “the person who informs people of the divine revelation of Allah”. The plural form of nabiyy is “anbiya”. Prophets are called “anbiya” because they inform people about divine orders and prohibitions, decrees and news (Ibn Manzur, Lisanul-Arab, Nabiyy item; at-Taftazani, Sharhul-Maqasid, II, 128).

The word “rasul” is also used instead of “nabiyy” in the Quran. “Rasul”, which is derived from the word “irsal” in Arabic, means a person that is sent, a messenger, an envoy. Since prophets are sent by Allah to guide people and show them the right path, the prophets are called “rusul kiram and mursalun” (al-Mufradat, Rasul item., Lisanul-Arab, Rasul item).

Accordingly, the words nabiyy and rasul are two synonyms in Arabic. Prophets are called “nabiyy” since they receive important news (revelation) from Allah and they are called “rasul” since they give the news they receive to the people to whom they are sent. Their most important duty is to convey the divine revelation sent down to them. In that case, the meaning of the prophethood is that Allah gives responsibility to one of His slaves to convey His divine decree or shari’ah to others. This word explains the relationship between the prophet and other people. It is the concept of being sent and messengership.

Accordingly, prophets have two duties. The special relationship between Allah and the Prophet is called “nubuwwah (prophethood)” and the “divine duty” relationship with people is called “risalah (messengership)”. The words nabiyy (prophet) and rasul (messenger) express those two relations (see al-Buti, ibid, p. 173).

According to the majority of Kalam scholars, the word “rasul” is wider and more comprehensive than the word “nabiyy” in terms of lexical meaning because angels are also called “rasul” in the sense of “divine messengers” since they also convey divine news. According to those who hold this view, the prophets who are given a divine book and separate shari’ah are called “messengers”. In this respect, every messenger is also a prophet, but not every prophet is a messenger. According to them, there is a “general-special-absolute” relationship between them in terms of the terminology of logic because a nabiyy is a person who receives any orders from Allah through revelation, whether he is assigned the duty of conveying it or not. If he is assigned the duty of conveying a certain shari’ah (legal system) or a Book, that prophet is also called a “messenger”. Both groups have evidences from the Book and the Sunnah. In conclusion, nabiyy and rasul can be defined as follows: “A person whom Allah chooses and to whom He sends revelation (while he is awake) through Jibril and who conveys what Allah reveals to him (pbuh) to all people or to a certain group of people upon Allah’s command (for the terminological meaning of the words nabiyy (prophet) and rasul (messenger), the differences and evidences between them, see at-Taftazani, Sharhul-Maqasid, II / 128, al-Jurjani, Sharhul-Mawaqif, III, 173-174; Ibnul-Humam, Sharhul-Musayara, 198; Qadi Iyad, ash-Shifa , I / 210; ad-Dawwani, Jalal- Sharhul-Aqaidil-Adudiyya, 3; Mustafa Sabri, Mawqiful-Aqli wal-Ilmi wal Alam, Cairo 1950, IV / 40; al-Buti, ibid, 173).

Belief in Prophets and its Importance

According to several verses mentioned in the Quran and some sound hadiths of the Prophet (PBUH), one of the principles of belief in Islam, which is the only true religion to which Allah shows consent, is to believe in all the prophets sent by Allah to show people the true path by guiding them. That common principle is a very important pillar among the principles of belief in Islam because it is not possible to believe in “divine books” without believing in “angels”; it is also not possible to believe in holy books without believing in “prophets”, who are appointed and are responsible for conveying those books to people.

The truth is as follows: A religion, that is, divine commands and prohibitions, is not in question without believing in the institution of prophethood because prophets do not only convey the divine decrees, command and prohibitions revealed to them as divine messengers sent by Allah for guidance but they also practice those decrees themselves and show us how to apply them in our daily lives as individuals and society. Prophets are highly qualified, moral, perfect and exemplary people who can be followed by everybody. Since they are good examples in every aspect, they easily influence people, instill love of Allah and belief in Allah in them, and guide them by making fundamental changes in their lives. The betterment of people who are alone with their souls and minds and their guidance to the right path can be achieved only under the leadership of prophets, who are also human beings freed from sins. Therefore, angels were sent as messengers to prophets only, not to human beings: “Say, ‘If there were settled, on earth, angels walking about in peace and quiet, We should certainly have sent them down from the heavens an angel for an apostle’.” (al-Isra, 17/95)

According to what the Quran states, the institution of prophethood and divine books are spiritual gifts granted to people by Allah. Allah, who is the creator of the realms, bestowed countless material blessings and various sustenance on humanity without making any difference between people and nations; He also bestowed the blessing of prophethood as a spiritual food and a spiritual blessing on humanity according to the same divine principle. In this respect, prophethood is a divine gift distributed by Lord of the realms, who has infinite grace and mercy, to all nations in the world. Since people need the innocent (sinless) prophets and the divine revelation sent to them by Allah so that they will find the way of guidance, learn the divine order established based on truth and justice and apply them in their lives, Allah, who is the Lord, Creator and Sustainer of all people, certainly sends prophets to every nation that He chooses among His slaves without making any discrimination. As a matter of fact, the issue is clearly stated in the Quran with the following verses: “And there never was a people, without a warner having lived among them (in the past)” (Fatir, 35/24). “To every people (was sent) an apostle.” (Yunus, 10/47). See also an-Nahl 16/36; ar-Rum, 30/47; az-Zukhruf, 43/6; ar-Ra’d 13/8; Ibrahim, 14 / 4; al-Isra, 17/15).

All prophets are distinguished and devoted slaves, who were created with the power and ability to fulfill that sublime duty and to convey to people the divine decrees revealed to them; they are divine messengers chosen by Allah.

The Quran orders Muslims to believe in not only Muhammad (pbuh), the Prophet of Islam, but also all the prophets sent to the nations of the world from time to time. The following is stated in the chapter of al-Baqara: “Say ye: ‘We believe in Allah, and the revelation given to us, and to Abraham, Isma’il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam)’.” (al-Baqara, 2/136). It is understood that what is meant the word “nabiyyun” in the verse is other prophets sent before.

Thus, the religion of Islam assumes the quality of being a comprehensive religion of humanity that is beyond the reach of any religion, by regarding belief in all prophets as one of the “pillars of belief” and basic principles of Islam (see al-Baqara, 2/177 and 285, an-Nisa, 4/136). By addressing all the nations of the world, Islam invites people to a brotherhood that includes all humanity, peace and tranquility, happiness and salvation. In this respect, every Muslim has to believe in all the prophets sent before, including Muhammad (pbuh) as a whole, in each of the prophets whose names are mentioned in the Quran in detail, in all prophets sent to previous nations by Allah and whose names are not mentioned collectively (al-Buti, ibid, 186. -191; Ali Arslan Aydın, an-Nubuwwa fil-Quran wa inda Falasifatil-Islam, Cairo 1958, pp. 5-9 and İslâmda İman ve Esasları 6^th Impression, Istanbul 1990, p. 184-187).

According to what is stated in the Quran, the prophet who was sent to address the whole humanity and all nations is only Hz. Muhammad (pbuh). Hz. Muhammad (pbuh) is the greatest and last one of the prophets sent to various nations from time to time since Hz. Adam, the first prophet. He is the last golden link of the chain of prophets. No prophet will be sent after him. It is a fact informed by Islam and the last Holy Book, the Quran:

“We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin).” (Saba; 34/28);

“Say, ‘O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth’.” (al-A’raf, 7/158). There is no clear verse in the Quran or any other holy book stating that any prophet other than Muhammad (pbuh) was sent to all nations of the world.

The Number and Names of the Prophets: It is clearly stated in the Quran that a prophet chosen from among each nation was sent to each nation (Fatir, 35/24; Yunus, 10/47; al-Isra, 17/15) but the number of the prophets and the names of each of them are not mentioned. As a matter of fact, the following is stated in the chapter of an-Nisa (4/164):

“Of some apostles We have already told thee the story; of others We have not.” In fact, a number like one hundred and twenty-four thousand is mentioned in a sound hadith of our prophet but that number is not certain. The names of only 25 prophets are mentioned in the Quran. They are as follows: Adam, Idris (Enoch), Nuh (Noah), Hud, Salih (Saleh), Lut (Lot), Ibrahim (Abraham), Ismail (Ishmael), Ishaq (Isaac), Yaqub (Jacob), Yusuf (Joseph), Shuayb (Jethro), Musa (Moses), Harun (Aaron), Dawud (David), Sulayman (Solomon), Ayyub (Job), Dhulkifl (Ezekiel), Yunus (Jonah), Elias (Elijah), Alyasa (Elisha), Zakariyya (Zacharias), Yahya (John), Isa (Jesus), and Muhammad (pbuh).

According to Ahl al-Sunnah, it is better not to limit the numbers of the prophets because if the definite number is determined and if it is bigger, those who are not really prophets will have been regarded as prophets and if it is smaller, some of those who are prophets will not have been regarded as prophets (see at-Taftazani, Sharhul-Aqaidin-Nasafiyya wa Havashihi, pp. 460-465; Aliyyul-Qari, Sharhul-Fiqhil-Akbar, pp.102 -104: Abdurrahman al-Jaziri Tawdihul-Aqaid fi Ilmit-Tawhid pp. 136-138).

The Attributes of Prophets

Since all the prophets are chosen by Allah and sent to people as divine messengers, they are like brothers of one another. They are from one family and form a single congregation: All prophets are honest, loyal and trustworthy, and they have sound characteristics, alert hearts, high ethics; they are dear servants and divine messengers who are dearest to Allah in the world and in the hereafter.

They have some common attributes and characteristics that are distinct from other people. Thanks to those attributes, they attain the merit of being a messenger between the sublime creator and His slaves. Allah Almighty states the following: “Allah knoweth best where (and how) to carry out His mission” (al-An’am, 6/l24). It is possible to classify the attributes common to all prophets under the following five items: Amanah (trust), sidq (loyalty), fatanah (intelligence), ismah (innocence) and tabligh (conveying the message).

1. Amanah is a noun that lexically means trusting, being secure, not being afraid and being reliable.

Amanah means the prophets’ being trustworthy and reliable related to fulfilling their holy duties and in all issues. All prophets are very trustworthy, reliable, honest and distinguished people. No betrayal will come from them because Allah gives His divine revelation, the honor and duty of prophethood to His faithful slaves who are trustworthy in every aspect, not to the traitors. He chooses His prophets among such trustworthy, loyal and honest servants. Doubtlessly, Allah knows best who is worthy of the degree of prophethood more.

In the Quran, there are verses mentioning the attribute of trust of the past prophets: The Prophet Hud addressed his nation as follows: “I but fulfil towards you the duties of my Lord’s mission: I am to you a sincere and trustworthy adviser” (al-A’raf, 7/68). It is stated in the chapter of ash-Shuara that the prophets Nuh, Hud. Salih, Lut and Shuayb addressed their nations as follows: “I am to you an apostle worthy of all trust” (see 26/107, 125, 143, 162, 178).

One of the two daughters of the Prophet Shuayb stated the following for Hz. Musa “O my (dear) father! Engage him on wages: truly the best of men for thee to employ is the (man) who is strong and trusty” (al-Qasas, 28/26). When Hz. Musa returned from Madyan to Egypt as a prophet, he addressed the nation of Pharaoh as follows: “Restore to me the Servants of Allah. I am to you an apostle worthy of all trust” (ad-Dukhan, 44/18).

The Prophet Muhammad (pbuh) had the most reliable and superior personality in society both before and during his prophethood. That is why the Qurayshi community in Makkah nicknamed him “al-Amin (the Trustworthy)”. As a matter of fact, during the repair of the Kaaba five years before he became a prophet, there was a dispute that could lead to a conflict among Qurayshis, all of whom wanted to attain the honor of placing Hajarul-Aswad in its place. Meanwhile, Abu Umayya Walid b. Mughira’s proposal, “Make the one who will enter the mosque first through this door a judge” was accepted. After a while, it was seen that Hz. Muhammad, who was 35 years old, entered. All Qurayshis said, “That is al-Amin, a trustworthy person; we will accept his decision.” (Ibn Ishaq, Ibn Hisham, Sirah, Beirut 1391, I, 209; Ibn Sa’d, Tabaqat, I, 146; Abdurrazzaq, al-Musannaf, V, 319; Ibnul-Athir, al-Kamil, Beirut 1385/1965, II, 45; Tabari, Tarikh, Egypt 1.326, II, 201).

2- The Attribute of Sidq: Sidq means the prophets’ being truthful and loyal in conveying divine decrees, orders and prohibitions to people and in all kinds of news they give. It is never permissible for prophets to lie. Otherwise, it will not be possible for prophets to persuade people and to lead them to the right path by guiding them because lying is a big sin; it is not compatible with the “ismah” and “amanah” attributes of the prophets. As a matter of fact, Allah gives “Miracles” to each of them in order to confirm their prophethood and virtually states the following: “My slave tells the truth when he declares that he is a prophet and related to what he conveys from Me.” Since it is not possible for Allah to approve liars, it is wajib for the prophets to be qualified with the attribute sidq (loyalty/truthfulness); it is impossible for them to lie.

In the Quran, Allah praises His prophets with the quality of truthfulness: “(Also mention in the Book (the story of) Abraham: He was a man of Truth, a prophet” (Maryam, 19/41);

“Also mention in the Book the case of Idris: He was a man of truth (and sincerity), (and) a prophet” (Maryam, 19/56). No nation said to their prophet “We knew you as a liar before”.

The attribute of amanah of the prophets means they are reliable in their relations with other people; what is more important is that they are trustworthy related to revelation in terms of conveying the commands and prohibitions of Allah to people without changing, increasing or decreasing them. The following is stated in the Quran: “(It is the practice of those) who preach the Messages of Allah, and fear Him, and fear none but Allah. And enough is Allah to call (men) to account” (al-Ahzab, 33/39). The betrayal of a prophet is incompatible with his holy duty. “No prophet could (ever) be false to his trust” (Aal-i Imran, 3/161).

3- The Attribute of Fatanah

Fatanah means the prophets’ having a superior mind and intelligence, a strong memory and a high power of persuasion. It is necessary for every prophet to have such a superior intelligence, and high qualities and abilities in order to fulfill their duty of prophethood, which is honorable and lofty as well as heavy and very responsible, in a complete and perfect manner. Otherwise, they cannot present strong arguments (definitive evidence) to the nations they were sent to and they cannot make the necessary struggle to persuade and silence them; they cannot guide those who believe in them to the true path either.

In that case, prophets are the most intelligent, clever and capable people. Deficient attributes such as having a weak mind and weak memory, insanity and heedlessness are never possible for them.

There are Quranic verses indicating the superior intelligence and abilities of the prophets:

“Be not in haste with the Qur’an before its revelation to thee is completed, but say, ‘O my Lord! Advance me in knowledge’.” (Taha, 20/114); “Move not thy tongue concerning the (Qur’an) to make haste therewith. It is for Us to collect it and to promulgate it:” (al-Qiyamah, 75/16-17). Moving his tongue with the Quran during the coming of the revelation in order to memorize it is a sign of the Prophet’s cleverness and intelligence. Hasting in order to reread the verses before the completion of the revelation also shows the prophet’s perfect intelligence. By doing so, he tries to memorize the revelation that will be placed in his memory thanks to the help of God Almighty with his own intelligence.

4- The Attribute of Ismah

Ismah means the prophets’ remaining away from all kinds of secret and obvious sins, and actions that are incompatible with the honor of prophethood. All kinds of sins and common deeds, which are the opposite of ismah, that is, being protected from sins and innocence, are impossible for prophets because if it was permissible for the prophets to commit sins and crimes or to do inappropriate deeds that are not suitable for ismah, it would be regarded as normal and not a sin for ordinary people to do bad things by following them. For, prophets are good examples that we are to follow. Therefore, we are commanded to follow the prophets and obey them. In fact, Allah does not command His slaves to commit sins and to obey sinners; He does not choose and send such people as prophets. Therefore, according to Ahl as-Sunnah, prophets never commit major sins. It is permissible to commit minor sins in the form of “zalla” by mistake. However, they do not insist on it; they are warned immediately and never make the same mistake again.

All Islamic scholars agree unanimously that ismah is an attribute that all prophets must have. However, there are some differences of opinion regarding its quality and scope.

According to the Maturidis, the fact that a prophet is protected from sinning does not force him to worship; it does not make him incapable of sinning either. However, ismah is a grace of Allah and leads the prophet to do good and prevents him from evil. However, he still has will for the realization of the divine test (Sabuni, al-Bidaya, transl. Bekir Topaloğlu, Ankara 1979, pp. 121-122). Ismah is a necessary attribute for prophets because if it were permissible for prophets to sin and lie, people would not rely on the news they give. It would overshadow their qualities of being an evidence from Allah.

If prophets sinned, it would remove their capability to testify (witness). The following is stated in the Quran: “O ye who believe! If a wicked person comes to you with any news, ascertain the truth” (al-Hujurat, 49/6). Almighty Allah orders us to be cautious and to hesitate to accept the testimony of the fasiq (open sinner). In case of the commitment of a major sin by a prophet, capability to testify would be invalid in the world; thus, his testimony for his ummah in the hereafter will also be invalid. However, the following is stated in the Quran: “Thus, have We made of you an Ummah justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves” (al-Baqara, 2/143). If it is stated that the witnessing of a person is valid on the Day of Judgment, it means his witness in the world is also confirmed (ar-Razi, Ismatul-Anbiya, Cairo 1986, p. 41-42; Mafatihul Ghayb, III, 8).

Prophets try to enjoin what is good and forbid what is evil. If they abandoned worshipping and committed sins, they would be the addressees of the following verses:

“Do ye enjoin right conduct on the people, and forget (To practise it) yourselves?” (al-Baqara, 2/44); “O ye who believe! Why say ye that which ye do not? Grievously odious is it in the sight of Allah that ye say that which ye do not.” (as-Saf, 61/2-3). On the other hand, it would be necessary for their followers to prevent them from doing evil, which would be a pressure and persecution against the prophet. It is forbidden by the Quran: “Those who annoy Allah and His Messenger - Allah has cursed them in this World and in the Hereafter” (al-Ahzab, 33/57; ar-Razi, Mafatihul Ghayb, III, 8; Ismatul-Anbiya, p. 42, 43).

According to Ahl as-Sunnah, the innocence of prophets is definite after revelation. When some stories of the prophets are told in the Quran, there are examples suggesting that they may have committed sins. Hz. Adam’s eating the forbidden fruit in Paradise (al-Baqara, 2 / 35-37; al-A‘raf, 7/20, 21, 23); Hz. Nuh’s prayer to take his unbelieving son on board (Hud, 11 / 45-47); Hz. Ibrahim’s asking his nation to ask the great idol who broke the idols though he himself broke the idols (al-Anbiya, 21/57, 62, 63); Hz. Lut’s offer of the daughters of his community to homosexual men (Hud, 11 / 77-79); Hz. Musa’s causing the death of a person (al-Qasas, 28/15); Hz. Yunus’ leaving his nation without permission (al-Anbiya, 21 / 87-88); Hz. Dawud’s decision in favor of the plaintiff by listening to the plaintiff and without hearing the defendant (Sad, 38/21-25); Hz. Muhammad’s frowning and turning away upon the question of Abdullah b. Umm Maktum, who was blind, when he interrupted while the Prophet was talking to the leaders of the unbelievers to invited them to Islam (Abasa, 80/1-12) can be given as examples. However, some of the incidents seen in the stories of the prophets mentioned above and similar ones either belong to the period before the prophethood or the reports about them are not valid. Some of them are explained in a way that suits the glory of the prophets. For, if it were possible for the prophets to commit sins, their words would not be trusted and thus divine evidence would not occur.

5- The Attribute of Tabligh of the Prophets. Tabligh (conveying the message) is the purpose of existence of every prophet. If there was no tabligh, the sending of the prophets would be meaningless and absurd. Allah enlivens His grace and generosity to people with prophets and makes His compassion and mercy manifest through their lives. The transfer of it to other people can occur only through tabligh.

In conclusion, the prophets have to convey whatever is revealed to them to people, without decreasing and increasing. In their activities during conveying the message, they must fear only Allah and must not obey the wishes of others; they must trust in Allah. Explaining the message that is conveyed and helping people to understand it form another aspect of the activity of conveying the message.

78 Is there a narration that the Prophet Solomon (pbuh) came to Mecca and that the Kaaba cried because he did not visit it?

This issue is given in the sources under a “story” title. We do not know how accurate it is.

According to a narration, one day Sulayman (pbuh) and his soldiers visited the Kaaba, where the idols were being worshipped. (He came and saw houses in Mecca, saying, “this is the place where the last prophet will be sent." He stopped, he did not go into it, passed. Mecca saw him) The Kaaba cried and said:

"Oh, Lord! This (Suleyman) is one of your prophets, and the people with him are a group of saints. They passed by, but they did not visit and circumambulate me."

Thereupon, Allah inspired to the Kaaba:

“Certainly, I will fill you with the people who prostrate, and I will send a prophet, who is the most beloved of the prophets for me, at the end of time. I will make such people in you of my creatures that they will worship constantly. I will make it obligatory for my servants to visit you. They will be in love with you, like the love shown by the camel to its calf and the pigeon to its egg. And I will purify you from idols.”

Then, Allah ordered the Prophet Solomon (pbuh) to go to Mecca and to sacrifice animals there. Sulayman, who fulfilled this command, sacrificed five thousand camels, five thousand oxen and twenty thousand sheep in the vicinity of the Kaaba. Then, he reached Tiba/Medinah, and said:

“This is where the prophet who will come at the end of time will migrate. How happy are those who believe and approve him!” (see Safwuri, Nuzhatul-Majcalis wa Muntahabun-Nafais, 1/170).

We should say again that we have not been able to check the degree of the trueness of this story…

79 Did Joseph (pbuh) set up a trap for his brothers?

The meaning of the verse in question is as follows:

“Joseph began searching their bags before that of his brother ˹Benjamin˺, then brought it out of Benjamin’s bag. This is how we inspired Joseph to plan/ thus did we plan for Joseph. He could not have taken his brother under the King’s law, but Allah had so willed. We elevate in rank whoever We will. But above those ranking in knowledge is the One All-Knowing.” (Yusuf, 12/76)

The concept of “kayd", indicated by the verb "kidna" in the verse, has two meanings:

First meaning: To try to achieve the desired result, trying to cheat at the beginning of the work and to implement a plan.

Second meaning: A person falls into an irreversible and undesired situation without realizing it at the end.

The concepts of "kayd, majr" used for Allah in the Quran are only in this second meaning. It is not permissible to attribute them to Allah in the first meaning. In this verse, this second meaning of the word is essential.

In other words, Allah created such a result that Joseph's brothers were forced to surrender to him unwillingly. This result created by Allah has been interpreted in two ways:

1) Joseph wanted to retain his brother Bünyamin in some way. While he was trying to do so, his other brothers were trying to frustrate his efforts. However Allah helped Joseph and made him superior.

2) Allah, put the idea of "Let anyone who commits theft stay as a hostage" into the hearts of Yusuf's brothers. Thanks to this, Yusuf was able to retain his brother. (Razi, interpretation of the relevant verse)

- While there is something evil here in appearance like an accusation of theft, it actually seems to be a good measure of divine wisdom in several ways. That is to say:

The reason why Allah allows this disgraceful accusation to be made against Joseph's brothers is the punishment for what they had done to Joseph before because, in this regard, things happened completely in accordance with the principle they put forward: "The penalty should be that he in whose saddle-bag it is found, should be held as bondman to atone for the crime."

They found themselves guilty and felt more upset about what they had caused by saying that. On the one hand, to be separated from Bunyamin (Benjamin), and on the other hand, their grief caused by not being able to keep their promises to their fathers made their hearts sink.

This incident was in the form of both a punishment and atonement for them. Divine wisdom allowed this solution for such good results.

Bunyamin did not grieve at all because Yusuf had already told his brother Bunyamin about this plan. (cf al-Maraghi, interpretation of the relevant verse)

In summary: The trick / secret measure, in the verse is regarded as a legitimate and beautiful plan that Allah loves and consents due to its different wisdom and benefits.

It is understood from this verse that people can use a legitimate means of attaining their legitimate desires that is not contrary to Shari’a law and that does not harm anyone else-which appears to be cheating in appearance. (see Ibn Kathir; al-Maraghi; W. Zuhayli/ al-Munir, the relevant verse)

80 What is the wisdom behind the physical beauty given to Hz. Yusuf?

The physical beauty given to Hz. Yusuf is a distinguished exception showing Allah’s special grace.

The beauty of the sun among the stars, the beauty of man among beings, the beauty of the peacock among living beings and the beauty of the rose among plants are an exception, special mercy, special adornment, grace of Allah and Allah’s special treat and grant.

They are distinctive signs showing the endlessness of Allah’s knowledge, power and wisdom.

In terms of spirituality, the sacred beauties of spiritual times - like night and day - and sacred places are based on such wisdom.

81 “Take Thou my soul (at death) as one submitting to Thy will (as a Muslim), and unite me with the righteous." (Yusuf, 12/101) Did Hz. Yusuf die immediately after his prayer above?

“Take Thou my soul (at death) as one submitting to Thy will (as a Muslim), and unite me with the righteous.” There are generally two different views about the verse above:

- According to some scholars, Hz. Yusuf (Joseph) did not want to die immediately with this prayer; he wanted to die in full obedience when he died. Accordingly, the translation of the verse is as follows in summary: “O Allah! When it is time for my death, take my soul as a slave who is fully obedient to you...” According to this interpretation, Hz. Yusuf’s prayer mentioned above may have been said any time and it has no connection with his real death.

- According to the great majority of scholars, a prayer that is said in order to die is in question in the verse. (for both views, see Ibn Kathir, al-Bidaya wan-Nihaya, 1/456; Tabari, Razi, the interpretation of the verse in question)

Accordingly, Hz. Yusuf wanted reunion, meeting, Paradise and eternity at a time when he was at the peak of worldly sovereignty and in a peaceful medium with his family. Accordingly, the translation of the verse is as follows in summary: “O Allah! I want to rejoin you; please take my soul as a slave who is fully obedient to you...”

This prayer is in compliance with the prayer of the Prophet Muhammad (pbuh) requesting death in his last days by saying, “ar-Rafiq al-a’la = I want the sublime friend”. (Ibn Kathir, the interpretation of the verse in question)

- According to the second interpretation, a question about how long Hz. Yusuf lived after this prayer can come to mind:

We should first say that we have not been able to find any information in the Quran and hadiths that can answer this question. Therefore, scholars have made different interpretations regarding the issue. It is possible to divide them into two parts in general:

a. After saying this prayer, Hz. Yusuf lived for a long time and died afterwards.

b. Hz. Yusuf died immediately/a short while after that prayer. (see Ibn Kathir, ibid)

- Badiuzzaman Said Nursi also adopted this view. It is possible to understand it from his statements below:

“...Although this verse mentions Joseph’s death just at the most brilliant part of his story, when he is Ruler of Egypt, united with his mother and father, fondly meeting with his brothers, and is experiencing the greatest worldly happiness and joy, it does so in such a way as to say: Joseph himself asked Almighty God for his death in order to experience greater happiness and a more brilliant situation; and he did die and did receive that happiness. That is to say, there is beyond the grave a happiness and joy greater than the pleasurable happiness of this world, so that while in that most joyful worldly situation, a truth-seeing person like Joseph (Upon whom be peace) wished for bitter death, so as to receive that other happiness.”(see Mektubat, Yirmi Üçüncü Mektup)

It is interesting that this prayer is not mentioned in the Bible.

The following information exists in the Bible:

“This is the account of Jacob’s family line. Joseph, a young man of seventeen, was tending the flocks with his brothers, the sons of Bilhah and the sons of Zilpah, his father’s wives, and he brought their father a bad report about them.” (Genesis, 37: 2)

“Joseph stayed in Egypt, along with all his father’s family. He lived a hundred and ten years.” (Genesis, 50: 22)

“So Joseph died at the age of a hundred and ten. And after they embalmed him, he was placed in a coffin in Egypt.” (Genesis, 50: 26)

82 Did Hz. Nuh (Noah) continue the duty of prophethood after the deluge too?

The following information is included in the Quran regarding the age of Hz. Nuh:

"We (once) sent Noah to his people, and he tarried among them a thousand years less fifty: but the Deluge overwhelmed them while they (persisted in) sin. But We saved him and the companions of the Ark, and We made the (Ark) a Sign for all peoples." (al-Ankabut, 29/14-15)

According to what is understood from the verse above, Hz. Nuh lived with his nation for 950 years but it is not indicated whether this period included his whole life or his prophethood or the period up to the deluge. According to those who accept this figure as the whole life of the Prophet Nuh, he became a prophet at the age of forty, the deluge took place when he was 890 years old and he lived for sixty years after the deluge.

According to those who regard that figure as the period before the deluge and the period of prophethood before the deluge, the age of the Prophet Nuh is much more than that. (Firuzabadi, Basa'iru dhawit-Tamyiz, Beirut, VI/30)

According to the view of Ibn Abbas, the Prophet Nuh lived for 1780 years and was buried in a place near Masjid al-Haram. (Sabuni, an-Nubuwwa wal-Anbiya, Damascus 1985, 154)

83 Why are prophets subjected to tests?

Prophets were chosen as messengers; they were not chosen as people who would not be tested.

For example, although a head of state is elected by the people, he has to comply with the laws of the state in general. A governor is also elected by the government as a governor to a province, but he is not elected as an unaccountable person. He also has to comply with the general order of the state.

Thus, being elected for a duty does not mean being elected to a post of unaccountability.

What is more, the most authoritative and the most distinguished people should respect laws more than anyone else because they are guides and living examples.

It is understood from this that prophets have follow the orders and prohibitions of Allah more than anyone else as counselors, guides, bearers of good tidings and warners.

As a matter of fact, one of the evidences of the prophethood the Prophet Muhammad (pbuh) is that he acted with great responsibility in everything and worshipped.

As Badiuzzaman Said Nursi states, in addition to the miracles showing the prophethood of Muhammad (pbuh), his attitudes and behaviors showing that he is strictly dependent on test are evidences of his true prophethood.

Yes, the Prophet Muhammad’s (pbuh) “laudable morals, which were at the summit of perfection in his person; and in his duties, his complete confidence and elevated qualities, which were of the highest excellence, and his extraordinary fear of God, worship, seriousness, and fortitude, which demonstrated the strength of his belief, and his total certainty and his complete steadfastness, – these all show as clearly as the sun how utterly faithful he was to his cause” (see Mektubat, p.198)

84 Was the Prophet Isa (Jesus) crucified? Will you explain the issue?

The following two verses exists in the Quran about Jesus being killed:

“…But they killed him not, nor crucified him, but so it was made to appear to them… Nay, Allah raised him up unto Himself…” (an-Nisa, 4/157-158)

“Behold! Allah said: “O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme.” (Aal-i Imran, 3/55)

We will express the conclusion of the different interpretations of those two verses by tafsir scholars:

In the first verse, it is clearly stated that the person whom the Jews crucified to death was not Jesus (pbuh), but another person whom they mixed up with him. The majority of tafsir scholars has stated that Jesus (pbuh) lived with his body in the fourth layer of the sky based on the fact that “he was not killed but raised to Allah”.

Two different views have been put forward at this point. One is that he died after his ascension to the heavens, and the second is that he will wait in that state until the Day of Judgment and will descend to the earth again close to Doomsday and will die after this descent.

Those whose minds cannot comprehend this second option try to discuss it and argue that it cannot happen and that a human being cannot remain alive in the fourth layer of the heavens, which is far beyond the realm of the stars. At this point, I must state the following:

God Almighty keeps the human spirit alive without an atmosphere both when it is on the ground and when it ascends to the heavens; it continues its life without the need for food and drink. If he were to apply this law, which he imposed for the spirit and the angels, to the body of Jesus, who and with what logic could object to it? As a matter of fact, it is emphasized in tafsir books that his body was “raised to an angelic station, freed from eating, drinking, lust and other things”.

The future tense is used in the second verse. According to this verse, it is not certain that he died, but he will certainly die before Doomsday. When it will happen is not explicitly stated in the verse.

A minority of tafsir scholars has stated that Jesus was killed and raised to the sky. Since there is no certainty in the verse, we will refer to the hadiths, which are the first tafsir of the Quran. It is stated in sound hadiths that Jesus (pbuh) will return to earth and cleanse Christianity of superstition and subordinate it to Islam.

However, there are two different opinions about the nature of this descent. According to the first view, Jesus will return to earth with his body and perform his mission; then, his spirit will be taken away and he will die. According to the second view, his descent to the earth in the end times, practicing Islam and saving his ummah from the creed of trinity and inviting them to tawhid is a spiritual event, a manifestation of the spirit in the form of a body and a spiritual deed.

In both cases, not everyone will see this descent. He himself, perhaps in the guise of a cleric, will cleanse Christianity of superstition, that is, he will bring it together with the Islamic faith. Like every mortal being, he will eventually surrender his spirit to his Lord and, like the other prophets, he will await the resurrection and the gathering.

As it is well known, some verses of the Quran are muhkam (clear/definite) and some are mutashabih (ambiguous/interpretable).

“He begetteth not, nor is He begotten.” (al-Ikhlas, 112/3)

“It is not befitting to (the majesty of) Allah that He should beget a son.” (Maryam, 19/35)

“There is nothing whatever like unto Him.” (ash-Shura, 42/11)

For example, the verses above are muhkam; there is no place for interpretation.

“Christ Jesus the son of Mary was (no more than) an apostle of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him.” (an-Nisa, 4/171)

The verse above is mutashabih (ambiguous).

That Jesus was a word of Allah was interpreted to mean that he was created without a father and directly with the command “Kun: Be”, and that he “was a spirit from Him” was also considered to be an honor, i.e. a compliment from Allah to the spirit.

As a matter of fact, the following is stated in the chapter of al-Anbiya: “We breathed into her (Mary/Maryam) of Our spirit, and We made her and her son a sign for all peoples.” The phrase “of Our spirit” in the verse is also an attribution, a compliment. There is also an expression of honor and compliment in the phrase ‘of our spirit’ in the verse too. If God Almighty had said, “I have given you fish from My sea, fruits from My soil, and light from My sun”, we would have understood those expressions as a compliment to the sea, soil and sun. The phrase “of Our spirit” would be understood as “of Our creature called the spirit”.

Badiuzzaman Said Nursi includes the hadith “I and the end of the world are like these two fingers” in his book named “Muhakemat” and makes the following important explanation:

“This hadith contains three judgments:

One: It is the word of the Prophet…

Two: The meaning expressed in this hadith is true … [In other words, what the Messenger of Allah (pbuh) meant by this hadith is true.]

Third: That is what is meant by this hadith. ... (In other words, that is the meaning conveyed by this hadith.)

Disagreements arise from the third judgment. (In other words, differences of view occur in this third judgment.)”

Then, it is stated that if the first two options are accepted, the different opinions that arise in the third option, which are based on ijtihad, will not lead a person to unbelief. And it is emphasized that this judgment holds true for the verses of the Quran too.

According to this criterion, if a person accepts the verses about Jesus being raised to the sky and the hadiths that he will return to earth and serve the cause of tawhid, but believes that both of these events can happen spiritually rather than physically, he cannot be accused of opposing the verses and hadiths. However, it can be said that he has made wrong interpretations.

Since the Prophet Muhammad (pbuh) is the last prophet, Jesus’ descent to the earth will not be in terms of “risalah” (i.e. prophethood), but in terms of “guardianship (walayah)”. As it is known, every prophet is a servant and messenger of Allah. Their aspect of servitude is walayah (guardianship) and their mission of conveying the truth and reality to people is risalah (prophethood).

Moreover, this descent is not an event that can be seen and known by everybody. Only a certain number of people to whom Islam conveys the belief of tawhid will know that it is Jesus.

Another important aspect of the issue is this: The structure of this century is suitable only for such a descent. Allah is the All-Wise. In accordance with His Wisdom, He will make Jesus a spiritual member of the ummah of the Prophet Muhammad (pbuh), the greatest of the prophets, and make Jesus serve Islam under his command.

85 What is the reason for the difference between Jesus and the Prophet Muhammad’s conveying the message?

- Due to the statement "Indeed, the religion in the sight of Allah is Islam” in the Qur'an, it is wrong to think that all religions are the same as Islam because some of the decrees in the shari’a of all religions are definitely different.

Otherwise, there would have been no need to send a new religion.

The unity of religions is the principles of faith whose truth does not change. For this reason, it is a mistake to see Islam the same as other religions and to say that different aspects of it are strange.

- The different styles of the prophets about conveying the message may have originated from the situation of the addressees, their understanding, their level of culture and similar reasons.

However, the examples given in the question should be evaluated directly as a different reflection of the revelation of Allah, rather than a style of conveying the message.

While important decrees of Shari’a have remained the same, some have differed.

There is stoning (rajm) in the Islamic shari’a, as a decree based on sound hadiths. However, the necessity of the four male witnesses has made it almost impossible to execute the penalties about it.

As a matter of fact, there is not a single instance of stoning in the Era of Bliss that was determined by witnesses and executed. All of the incidents of stoning took place because of the acceptance and confession of the adulterers.

-In addition, in the shari’a of Moses, there is a penalty of rajm/stoning in return for the adultery. (see The Bible, Deuteronomy, 22/22-24)

There were not many decrees in Jesus' shari’a. Those decrees were mostly from the Torah.

As a matter of fact, some Jews brought a woman, who was caught while committing adultery, to Jesus and said: (in order to try to see if he would remain attached to Moses, and especially to incriminate him) Moses had sentenced them to rajm, and asked what he would do to her.

Jesus said to them, "Let the one who is sinless throw the first stone." Then, they went out one by one, especially the elderly, and left Jesus alone. The woman stood in the middle. Jesus sat up and said to her, “O Woman! Where are they? Did none of them judge you?” The woman said, "None, sir." said. Jesus said, "I will not judge you either." said. "Go, and do not commit any sins from now on!" (see John 8/3-11)

It is necessary not forget the following point regarding the issue:

The Jews in question were the relentless enemies of Jesus. Jesus may have thought they were liars. However, he did not voice this clearly; he may not have put their witnesses into practice with a very clever plan by saying, "Let the one who is sinless throw the first stone."

If this decree of rajm, which is very clear in the Torah, had been explicitly mentioned in the shari’a of Jesus, it would not have been possible for him to ignore it because no prophet can do anything except by the leave of Allah, nor can he introduce any decree, nor will he leave it.

However, the attitudes of Muhammad (pbuh) regarding the people who were stoned are also a sign of great compassion and mercy. (For example, his turning away from Maiz…)

The real meaning of the statement of Jesus "If someone slaps you in the face, turn the other cheek” is as follows: "If a Jew who is one of your brothers of faith hits you on your cheek, tell him: Here is my other cheek, come and hit it too!"

This advice is not in the form of a general rule; it aims to reinforce the brotherhood of faith and it was said in a specific context.

It does not mean: “Punch me as much as you can. You broke one of my arms; come and break the other one. You took out one of my eyes; come take out the other.”

There are many verses and hadiths that recommend “forgiveness” on this matter, and ask for greater waivers.

It is also necessary to remember the following word of Jesus:

“Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword.” (Matthew 10; 34-36)

Moreover, ‘in the Law of Equality there is (saving of) Life’. This law system protects both rights and dignity of humanity; it is also a symbol of justice that does not leave the oppressor unpunished and the oppressed unassisted.

86 To which country and nation was the Prophet Nuh (Noah) sent?

- The Prophet Noah was sent to the people of Noah. (see the chapter of Nuh)

- As for the tribe and the country to which Noah was sent, we could not find any definite information. Although we looked at both Turkish and Arabic sources, we could not find a fact that satisfies the heart. Mesopotamia and Yemen are the most commonly used names.

- According to a narration, people lived with the belief in monotheism until Noah, and idolatry emerged for the first time with Noah’s people. (see Zamakhshari, Kashshaf, Cairo, 4/164)

- “And they have said (to each other), ‘Abandon not your gods: Abandon neither Wadd nor Suwa’, neither Yaguth nor Ya’uq, nor Nasr.” (Nuh 71/23) The idols worshipped by the people of Noah are mentioned in the verse of the Quran above.

Those names originally belonged to people who were distinguished for their goodness. After their deaths, their statues were made and then people made them objects of worship as intermediaries between themselves and Allah.

87 Was Hz. Yusuf sent only to teach his brothers?

There are also prophets other than Hz. Yusuf (Joseph) about whose duties of prophethood no information is given in the Quran. Hz. Idris (Enoch), Hz. Ayyub (Job), Hz. Ismail (Ishmael), Hz. Ishaq, Hz. Yaqub (Jacob), Hz. Shuayb (Jethro), Hz. Zakariyya (Zacharias) and Hz.Yahya (John) are among them.

The prophets whose prophethood details are given in the Quran are generally those who were sent to the nations and tribes that became the scene of great historical events. The divine wisdom wanted our ummah to take “lessons from the stories” by reciting their stories and reminding us of the struggles the nations had against their prophets and the misfortunes that hit them due to their rebellion.

The story of Yusuf (pbuh) does not take place within the framework of his prophethood, but his biography, which is exemplary and conveys his life story, which is “the most beautiful of stories”.

However, when he first met with his inmates in the dungeon, he gave them the lesson of oneness and referred to his duty of prophethood, which shows that he also performed this duty on all occasions.

As a matter of fact, the following verse clearly states that many lessons will be taken from the life of the Prophet Yusuf:

“Verily in Joseph and his brethren are signs (or symbols) for seekers (after Truth).” (Yusuf, 12/7)

Various problems that the Prophet Yusuf encountered in his life, the patience he showed in the face of those problems and the success he achieved are mentioned in the chapter of Yusuf. Useful advice and important messages are given to believers in the story of Yusuf and his brothers, which is

“the most beautiful of stories”. (Yusuf, 12/3)

First of all, let us remember the Prophet Yusuf’s story and try to mention the lessons to be taken from it:

Yusuf told his father that he had seen eleven stars, the sun and the moon, prostrating themselves to him. His father said to him,

“My (dear) little son! Relate not thy vision to thy brothers, lest they concoct a plot against thee...” (Yusuf,12/4,5)

He warned his son like that. After this warning, things happened as follows: Yusuf’s brothers planned to kill Yusuf and throw him into a well because their father loved Yusuf and his brother Bunyamin (Benjamin) more than them. They said to their father, "Send him with us tomorrow to enjoy himself and play, and we shall take every care of him." They threw Yusuf into a well during the trip they organized as they had planned. They brought Yusuf’s shirt, which they had stained with false blood to their father in the evening by crying and told him that a wolf had eaten Yusuf. However, the Prophet Yaqub, their father, did not believe it...(Yusuf,12/8-18)

"Then there came a caravan of travelers: they sent their water-carrier (for water), and he let down his bucket (into the well)...He said: ‘Ah there! Good news! Here is a (fine) young man!’ So they concealed him as a treasure! But Allah knoweth well all that they do! The (Brethren) sold him for a miserable price, for a few dirhams counted out: in such low estimation did they hold him! The man in Egypt who bought him, said to his wife: "Make his stay (among us) honorable: may be he will bring us much good, or we shall adopt him as a son." Thus did We establish Joseph in the land, that We might teach him the interpretation of stories (and events). And Allah hath full power and control over His affairs; but most among mankind know it not. When Joseph attained His full manhood, We gave him power and knowledge: thus do We reward those who do right." (Yusuf, 12/19-22)

"But she in whose house he was, sought to seduce him from his (true) self: she fastened the doors, and said: ‘Now come, thou (dear one)!’ He said: ‘Allah forbid! truly (thy husband) is my lord! he made my sojourn agreeable! truly to no good come those who do wrong!’ …So they both raced each other to the door, and she tore his shirt from the back:…He (Joseph) said: ‘It was she that sought to seduce me - from my (true) self.’ And one of her household saw (this) and bore witness, (thus):- ‘If it be that his shirt is rent from the front, then is her tale true, and he is a liar! But if it be that his shirt is torn from the back, then is she the liar, and he is telling the truth!’ So when he saw his shirt,- that it was torn at the back,- (her husband) said: ‘Behold! It is a snare of you women! truly, mighty is your snare!‘: "The wife of the (great) ´Aziz is seeking to seduce her slave from his (true) self: Truly hath he inspired her with violent love: we see she is evidently going astray." When she heard of the malicious talk of the ladies said in the City, she sent for them and prepared a banquet for them: she gave each of them a knife: and she said (to Joseph), ‘Come out before them.’ When they saw him, they did extol him, and (in their amazement) cut their hands: they said, ‘Allah preserve us! No mortal is this! this is none other than a noble angel!’ She said: ‘There before you is the man about whom ye did blame me! I did seek to seduce him from his (true) self but he did firmly save himself guiltless.’..."(Yusuf, 12/23-32)

Consequently, Yusuf was put in the dungeon, where he suffered a lot, though he was innocent.

We can list the lessons to be taken from this chapter as follows:

- Firstly, the importance of showing patience is indicated in this chapter. The Prophet Yusuf was saved from all slanders and negativities by showing patience in the face of the problems he suffered; thus, Hz. Muhammad (pbuh) and his ummah are reminded that they will be given a reward similar to the one given to the Prophet Yusuf if they show patience.

- That Yusuf’s father Yaqub did not believe in the false evidence Yusuf’s brothers brought to him should be a lesson for us. As it is stated in the chapter of al-Hujurat, instead of believing immediately the news that we are given, we should search whether it is true or not and decide accordingly. (al-Hujurat, 49/6)

- A believer needs to behave decently all the time and act in accordance with Islamic ethics no matter where he is. Hz. Yusuf (pbuh) acted honestly as a requirement of his belief and avoided the prohibitions of his Lord; similarly, we need to avoid harams no matter where we are and no matter how negative the circumstances are. We need to think that Allah Almighty watches us all the time even if no one sees us and we need to act accordingly. If we act with this consciousness, our Lord will make us succeed. Hz. Yusuf served as a model to people with his chastity, virtue and good manners in the Egyptian palaces where people led an aristocratic life; he never accepted illegitimate proposals. He even begged Allah Almighty to save him from the immoral impressions and pressures he faced by saying, " O my Lord! the prison is more to my liking than that to which they invite me." (Yusuf, 12/33)

- We should not feel grudge and hatred in case of any incident, and we should be tolerant. That Hz. Yusuf did not nurture grudge and enmity against his brothers though they caused him to suffer various troubles and torments should be an example for us. One of the lessons we will take from Yusuf's story is to show patience in case of problems even if they are caused by our closest relatives, not to nurture grudge and enmity against them, and to treat them with tolerance. Just as Yusuf (pbuh) became the sultan of Egypt at the age of thirty with this patience and tolerance so too can we reach happiness in both the world and the hereafter with tolerance and by keeping away from grudge and hatred.

- Yusuf wanted to invite the people to oneness and to guide them to the straight path before answering the questions they asked him when he was in the dungeon.

In this invitation and interpretation of dreams, he narrates his miracle of giving news about the unknown/unseen in order to indicate his honesty. We should also attribute all blessings to oneness and to Allah no matter what they are about.

- The Prophet Yusuf became the administrator of the Treasury during a very critical period of Egypt, that is, during the seven years of famine, and saved the country from a calamity. Hz. Yusuf himself preferred to fulfill this good service. At first glance, it may seem strange that a person who was a prophet worked as the Ministry of Finance under the command of the Egyptian Ruler but it is an exemplary issue to be taken as a model that he conveyed the message of Islam and taught it to people in the most effective way with the love, respect and good thought of the people he received from them while serving them economically and saved that nation from material and spiritual dangers.

- "The greatest blisses are the outcomes of great and bitter misfortunes." Indeed, Hz. Yusuf (pbuh) managed to reach a great position like being the ruler of Egypt after he was thrown into the well by his brothers, and after Zulaykha's slander, which caused him to lead a troubled life in the dungeon for a few years in. He put up with all this with great patience, which means the way to worldly and otherworldly bliss is through patience.

- Hz. Yusuf (pbuh) knew that everything happened with Allah's command and permission. Therefore, he attributed everything that happened to him to Allah, whether he entered the dungeon or attained blessings. There was wisdom behind everything. Allah rewarded him with the duty of prophethood, which is a great blessing, when he was in the dungeon and taught him the interpretations of dreams. Then, he came out of the dungeon and became the Minister of Finance first and then the ruler of Egypt. He rejoined his brothers and parents; he attributed all these blessings to his Lord and thanked Him. He addressed his parents as follows:

"...Allah hath made it come true! He was indeed good to me when He took me out of prison and brought you (all here) out of the desert, (even) after Satan had sown enmity between me and my brothers. Verily my Lord understandeth best the mysteries of all that He planneth to do, for verily He is full of knowledge and wisdom..." (Yusuf, 12/100, 101)

We also see that he mentioned the blessings Allah gave him by thanking Him by saying, "O my Lord! Thou hast indeed bestowed on me some power, and taught me something of the interpretation of dreams and events", that He was his friend and protector in the world and the hereafter and that he asked Allah to make him die as a Muslim and unite him with the righteous people.

- One of the most remarkable points of the story is that the Prophet Yusuf did not rub his brothers’ noses in it at all though he had all kinds of means and possibilities. Although the Prophet Yusuf (pbuh) was in a position to inflict all kinds of punishments on his brothers who had thrown him into the well, he forgave them thanks to his supreme character; what is more, he did them a lot of favors. During the conquest of Makkah, the Prophet Muhammad (pbuh) reminded the polytheists of Makkah who were waiting for him to declare his decision of the words of the Prophet Yusuf addressing his brothers and declared that they would not be condemned and punished on that day. Undoubtedly, both of them obtained the positive results of forgiving when they were strong, and they saw that the ferocious enemies of the past became sincere friends thanks to this kindness.

- In the last verses of the chapter of Yusuf, in which the story of Yusuf is told, Allah addresses our beloved Prophet (pbuh) and states that this story was a piece of the news about ghayb (the unseen/unknown) that was revealed to him, and emphasizes that since he was not alive when these incidents took place, there is no way to obtain information about this story except through revelation. God Almighty also expresses the truths that would console the Messenger of Allah (pbuh) in the last verses of the chapter. He advises the Prophet not to be upset when his invitation is rejected and when he is subjected to tortures, reminding him that most people will not believe though he wants them to believe and though he does not want any material things from them for his duty of messengership. He also states that the Quran is counsel and advice for the realms and that those who use their minds will act in accordance with it. He emphasizes that those who cannot use their minds turn away from so many evidences that show the unity of Allah in the heavens and the earth, and that most of the people, like the Makkan polytheists, fell into polytheism by associating partners with Allah. Then, those deniers are asked whether they feel secure from the wrath of Allah or the Doomsday that will catch them suddenly; finally, the common message of the prophets is expressed from the tongue of the Messenger of Allah (pbuh):

"O Muhammad! Such is one of the stories of what happened unseen, which We reveal by inspiration unto thee; nor wast thou (present) with them then when they concerted their plans together in the process of weaving their plots. Yet no faith will the greater part of mankind have, however ardently thou dost desire it. And no reward dost thou ask of them for this: it is no less than a message for all creatures. And how many Signs in the heavens and the earth do they pass by? Yet they turn (their faces) away from them! And most of them believe not in Allah without associating (other as partners) with Him." (Yusuf, 12/102-106)

In the last three verses of the chapter of Yusuf, the Prophet (pbuh) is addressed and we are reminded by this address that prophets were sent before him and we are asked to take lessons from the end of those who denied their prophets. Then, it is explained that all prophets faced the attempts of the polytheists aiming to prevent them and various evil deeds of them in the way of invitation, that the evil deeds against the prophets and believers increased day by day and that they pushed the patience of the prophets who had superior patience. In fact, because of these difficulties, the prophets were forced so much that they feared that they would lose almost all their hope, despair of the victory promised to them and that they would be denied completely; it is stated that divine help reached them at this very critical point:

"And to you there came Joseph in times gone by, with Clear Signs, but ye ceased not to doubt of the (Mission) for which he had come: At length, when he died, ye said: ´No messenger will Allah send after him.´ thus doth Allah leave to stray such as transgress and live in doubt." (al-Mu'min, 40/34)

Yes, the story of the Prophet Yusuf is really full of very good lessons.

88 Was Hz. Yaqub’s love toward Hz. Yusuf real love?

- Imam Rabbani, who explains Hz. Yaqub’s (Jacob’s) love toward Hz. Yusuf (Joseph) narrates the difference between worldly beauty and otherworldly beauty in about 13 pages. (see Mektubat (Turkish), 512. Mektup, Mektubat (Arabic), 3/383/ 100. Mektup)

The subject of the letter is the summary of it: Discovering the secret of the love of the Prophet Yaqub toward the Prophet Yusuf

He explains the difference between worldly beauty and otherworldly beauty in the letter and emphasizes that Hz. Yusuf’s beauty was of an otherworldly kind.

- Badiuzzaman Said Nursi states that he does not regard that interpretation appropriate as follows:

“My master, Imam Rabbani, did not consider worldly love to be altogether fitting for the rank of prophethood and therefore said: ‘Joseph’s virtues pertained to the hereafter, so love for him was not of a worldly kind that it should have been defective.’

But I say: ‘Master! That is an artificial interpretation, the truth of the matter must be this: Jacob’s was not love but a degree of compassion a hundred times more brilliant, more extensive, and more elevated than love.’ Yes, in all its varieties, compassion is subtle and pure, while many sorts of love and passion may not be condescended to.” (Nursi, Mektubat, 31)

89 What is prophethood? Were prophets sent in every period?

Prophets are distinguished people that Allah chooses among people. They inform people about His religion, that is, His commands and prohibitions. They give the glad tidings of reward both in the world and hereafter to those who believe and do good deeds; they warn unbelievers who do bad deeds of torture of hell…

The following is stated in the Quran:

“We send the Messengers only to give good news and to warn: so those who believe and mend (their lives)”. (al-An’am, 48)

Prophets are distinguished slaves of Allah. A person cannot be a prophet by working, trying hard and asking. Prophethood is an endowment of Allah.

Prophets are the leaders of the humankind. We are ordered in the Quran to accept them as models, to tread in their footsteps and to resemble them since they are in the highest level of servitude to Allah, away from acting in accordance with the desires of their souls and from committing sins:

“Those were the (prophets) who received Allah's guidance: Follow the guidance they received.” (al-An’am, 90)

“Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for anyone whose hope is in Allah and the Final Day, and who engages much in the praise of Allah.” (al-Ahzab, 21)

In this dua (prayer), which Muslims recite in every salah (prayer),

“Show us the straight way. The way of those on whom Thou hast bestowed Thy Grace”, ‘prophets’ are in the first place among those that have been bestowed grace. Muslims accept prophets as models and follow their guidance.

Prophets were chosen among human beings not among other beings because of being accepted as models.

It is clear that the one that can serve as the best model for human beings can only be a human being.

Humanity did not remain away from the light of prophethood in any period.

“Prophethood is a high rank. It is a branch of the self-loftiness of man that is inclined towards God, and a tongue in nature that lives beyond nature and is in love with it. It includes both being elected and promoted, and being sent with a duty. As it is the case with geniuses, a Prophet is not only a lofty brain and an ability that penetrates into things and events. He is the ideal being who is active with all his faculties, new, continuously surging and with every surge drawing a new arch of ascension, and the point of meeting for the things waiting for analyses through divine solutions.

In him, the body is dependent on the soul, and the mind on the heart; vision is within the realm of the names and attributes; steps reach wherever the vision may be are and always together.

In prophets, senses are developed and go beyond the natural boundaries of sight, hearing and knowledge. Not only are we unable to measure their vision in wavelengths, we are also unable to expound their hearing with soundwaves. Especially within the measures we use to analyze and synthesize, it is impossible for one to reach their knowledge, which forces the boundaries of nature’s walls.

Humanity can understand beings and their secrets only through them. It will never be possible to perfectly embrace things and events and to intervene in nature appropriately without them.

Their first mission is to teach man nature and the divine laws in it; it is a lesson for beginners. In addition, they teach man the names and attributes of the Sublime Creator, who makes the realm of existence a witness for His existence; they also teach man to be careful and cautious about the Creator, who is beyond perception.

If it were not for the clear statements of the prophets about the Being with magnificent power and will, who controls all the realms, dominates everything from particles to nebula, manages, changes and transforms them, and about His titles and attributes, it would not be possible to say anything true about him or to have a clear thought about the creed of Divinity.

Thus, a prophet teaches us the whole life by entering into things and events; it is also he who tells us the first lesson in everything and every event, which is the magnificent creator, the owner of the magnificent power and will, with respect to the fine balance and secret relationship between His names and attributes and His Divine Essence.

It is unlikely for any continent of the earth and any period of time to be deprived of their knowledge and light. How can it be possible since no clear judgment has been made about the realm of existence so far outside of their guiding circles and since it has not been possible to surpass the foggy atmosphere of philosophy, which is full of doubt, hesitation and contradiction?

As a matter of fact, intellect, wisdom and the Quran jointly confirm that every time and every place are under the guardianship of a prophet in a way that makes the opposite of it impossible.

What is the number of the prophets?

The first prophet is Hz. Adam, who is the ancestor of humanity and the last prophet is Hz. Muhammad (pbuh). Many prophets came between them. Only some of those prophets’ names and stories are mentioned in the Quran. (an-Nisa, 164; al-Mu’min, 78)

The Messenger of Allah states in a hadith narration that 124 thousand and in another narration 224 thousand prophets came before him. (See Taftazani, Sharhul-Aqaid, 169. See also: Muhittin Bahçeci, Âyet ve Hadîslerle Peygamberlik ve Peygamberler, 63-64)

The number of the prophets mentioned in the Quran is 25. It is disputable whether three people mentioned in the Quran are prophets or saints. Imam Rabbani explains the reason why so few prophets are known by people though the number of the prophets is so high as follows: “Numerous prophets appeared in India, but some of them had no followers or only a few people, so they did not become well-known or were not called prophets. (Mektubat, 361)
That explanation by Imam Rabbani explains the reason why so many prophets were forgotten in history.

90 Were prophets born with the nature of prophethood?

Human nature cannot be changed. The nature of prophets cannot be changed either. There are two aspects in human nature: the animal and vegetal aspect, which tends to do evil and which can be called the soul, and the mental and conscientious aspect, which tends to do good deeds. The Prophet Muhammed (pbuh) also had those elements as a human being because the test of the great people is great too. He is also subject to testing as a prophet. However, since he was created as a candidate for a distinguished duty, his evil-commanding soul was transformed into tranquil soul, satisfied soul and soul causing satisfaction. The Prophet (pbuh) states the following in a hadith:

“I also had a Satan like everybody else but mine surrendered to me.” (Tirmidhi, Rada 17; Musnad, III/309)

- As Badiuzzaman Said Nursi’s statement, “willy-nilly my evil-commanding soul has had to follow my reason” expresses, the evil-tending aspects of not only prophets but also those who follow them sincerely and regard them as their sole guides can be transformed into goodness.

- The Prophet Muhammad (pbuh) was granted special equipment different from other people in accordance with his duty of prophethood. Therefore, all characteristics, feelings, lustful and furious emotions and mental faculties of the Prophet Muhammad (pbuh) were balanced. He combined dignity and modesty, frugality and generosity, and lenience and courage.

The great people who made great progress in spirituality did not progress because they had blessed souls; they also had souls that demanded evil. As the saying “snow is sent down in accordance with the size of the mountain” expresses, their souls are more rebellious, harmful and extreme than those of other people.

Everything has a price; greatness in spirituality has a price too. The people who are stars in sport and art have reached the peak by working very hard. It is not possible to reach the peak without a program, hard work and continuous discipline.

When we look at the Quran, we see that prophets underwent hard tests. Let us have a look at the following verse as an example:

“And remember that Abraham was tried by his Lord with certain commands, which he fulfilled: He said: "I will make thee an Imam to the Nations...” (al-Baqara, 2/124)

As it is seen, Hz. Ibrahim became a leader for the nations after passing hard tests. In fact, prophethood is not something that can be attained through hard work; it is a divine grant. However, that grant is a divine bestowal based on the hard work and merits of those prophets:

“... Allah knoweth best where (and how) to carry out His mission...” (al-An’am, 6/124)

The difficulty of climbing a mountain that is a thousand meters high and the summit of Mount Everest is not the same. It is necessary to undergo professional training and to have certain characteristics. Besides, it is a historical fact that not everybody who tried to reach the summit of Mount Everest reached there. So many people turned back half way and some died on the way.

The attribute of prophethood is not something that is attained by working; it is a grace of Allah; similarly, the attribute of ismah (protection/infallibility) is a special grant of Allah to prophets and an indispensable criterion of prophethood.

As humans, we have no right to become partners with the attribute of the prophethood of prophets; we do not have the right to demand the attribute of ismah and similar attributes that are the requirements of their special position.

Not everybody can be a prophet and not everybody can be innocent (protected from sins). Besides, Allah does not want innocent people because the existence of angels as innocent beings does not leave any place for the innocence of human beings. The purpose of the creation of man is to know Allah, to worship Him and to repent and ask for forgiveness in case of sinning. If everybody were innocent, how would the manifestations of the names like Afuww (Pardoner), Ghafur (Forgiver) and Tawwab (Acceptor to Repentance), which show that Allah is the pardoner, forgiver and acceptor to repentance, be seen? We recognize Allah’s name Shafi (Healer) through illnesses; similarly, we recognize His names related to pardoning through our sins.

However, it is a fact that prophets experienced more troubles, problems and misfortunes than anyone else in their lifetimes, resisted them with their free will and accepted the tests of Allah with consent. The tests of the great people are great too.

Prophets are not angels; they are human beings. As human beings, they also have souls and Satans. They always struggled against their souls and Satans. For example, they got angry at the disrespect of people, but they managed to control their anger.

It is a very wrong thought to attribute the excuse of our own sins to the fact that we are not innocent (protected) beings. For, if we were innocent, we would not be subject to testing like angels.

“Nay, man will be evidence against himself, Even though he were to put up his excuses,” (al-Qiyamah, 75/14-15).

Allah gives the duty of prophethood to whomever He wishes. However, he gave this duty to those who had the characteristics to carry that burden. If someone else was suitable for carrying it, He would give the duty to him. It means the people other than prophets did not have those characteristics.

The burden one can carry is certain. Why should a person who can carry 50 kilos be loaded with 500 kilos? Or, why should the burden of a sycamore be placed on a sprout? Allah gives this duty to whomever He wishes with His will. However, it is a requirement of His wisdom to give it to those who can fulfill this task.

The duty of prophethood is a grant of Allah but the prophets accepted this duty with their own will; they were not forced to accept it.

91 Why are prophets necessary?

Man is a creature with willpower. He can speak anything he pleases; he is not confined to a few syllables. He can go wherever he wants; he is not confined to a particular place. And man is a sociable being in touch with other people in many respects.

Man is under a great trial with his willpower and freedom of choice. He is a candidate for Paradise or Hell.

He has been placed at the crossroads. On the other hand, man has gathered the characteristics of most of beings, living and non-living, in the world. He could be as hard as rock or as soft as cotton. He may outdo foxes in shrewdness and monsters in cruelty. Then, there needs to be a guide for this creature, who can go anywhere, do anything, who can act rightly or wrongly and who can say opposite things.

This guide cannot be “mind” because mind does not have enough power to answer the questions such as who created this realm of beings, what the Creator wants from men, what kind of things He approves of and what place we are going after death. This weakness of men in metaphysics necessitates another guide to show him the way. And that guide is a prophet.

A prophet is a model of man with whom Allah Almighty is pleased. He is an exemplary personality to follow in order to reach the truth and guidance. A prophet has the quality of sinlessness. That is, he does not say anything or do any deed that Allah Almighty disapproves of. At this point, he is under the divine control and insurance. His words, deeds, and manners are the signs of guidance for people. With the attribute of ”Rasul (Messenger)”, he orders only the truth, what is true and good to people, and with the quality of “slave”, he himself practices them in the best way.

On the other hand, testing is done based on the criterion of justice. A teacher wants to apply the criterion of justice in tests through practice. Similarly, Allah needs to train His students for the tests. A teacher and books/notes for the subject are necessary for training. The teachers of the humanity in the school of life are prophets and the notes for the subjects are heavenly books.

“…Nor would We visit with Our Wrath until We had sent an apostle (to give warning).” (al-Isra, 17/15)

The verse above attracts attention to that fact.

- Besides, there are a lot of purposes why this huge universe was created. It is necessary to be insane to think that the universe equipped with wisdom all over is purposeless, absurd and unnecessary. The primary purpose of the creation of the universe is the fact that Allah wants to be known and wants His slaves to learn it.

“I have only created Jinn and men, that they may serve Me.” (adh-Dhariyat, 51/56)

The verse above indicates this fact. Slaves of Allah cannot know Him and cannot learn how to know and worship Him without a teacher and a book.

- What reflects Allah’s names and attributes, teaches them, reflects His infinite knowledge and power is the book of the universe, which is an embodied Quran. In order to learn the deep meanings, fine embroidery and the messages of the book of the universe that introduce the sublime creator, a teacher that teaches them is necessary. Otherwise, no matter how wonderful a book is, it is no different than a roll of paper if its meaning is not known and if there is no teacher to teach it.

Would it be possible to understand the fine mysteries of the book of the universe if there was not a book like the Quran, a teacher like Hz. Muhammad (pbuh) teaching the book of the universe with its finest beauties, narrating its connections with the Creator and explaining its purpose of creation? As a matter of fact, those who do not heed the Quran and the Prophet Muhammad (pbuh) think based on their materialistic ideas that this universe is a meaningless, aimless and purposeless puppet; they regard man as a poor being that is impossible to know where he comes from, where he will go, why he has come to this world and why he will disappear after a certain time.

A book and its teacher are necessary to correct the misunderstandings mentioned above.

92 Was Noah’s wife a Muslim?

The Prophet Noah (Nuh) was a prophet sent after the Prophet Enoch (Idris) and was a descendant of him. After the Prophet Idris, some scholars continued their service of guiding people and passed away afterwards. Those scholars, who had a great impact on the people, were loved very much. The devil approached the leading believers by deception and advised them to make signs and symbols that would keep them in mind in order to ensure that the scholars in question would not be forgotten and their advice would always be remembered. The words of the devil, who approached them as if he were one of them and suggested this idea, were accepted.

While statues of scholars were erected, their pictures were hung in houses. People would gather around them at certain times and try not to deviate by listening to the advice of scholars. Over time, these stones began to be worshipped; the purpose of their erection was forgotten; thus, the foundation of idolatry was laid. People stopped worshipping Allah and started worshipping idols. While evil and immorality were increasing, they began to oppress the poor and weak people.

Some people living in Kufa region did not worship anyone other than Allah. Noah’s family was among them. The Prophet Noah had superior qualities that were not seen in other people. He was around forty years old when he was assigned the duty of prophethood. He began to invite people who had strayed from the path to the true religion.

First, he secretly preached to the people he considered close to him. Over time, he tried to spread his preaching service everywhere. However, those who did not want to believe him covered their ears, and when they saw him, they tried to demoralize him by pulling their clothes over their heads. Noah continued to fulfill the duty given to him for years without being demoralized.

The notables among the idolators began to torture the believers in all kinds of ways. They mocked the poor and low-class people who believed in the Prophet Noah. They claimed that a human being could not be a prophet. The idolaters considered everything in terms of rank, power and matter.

The idolaters told the Prophet of Allah that the poor prevented them from believing, that he should dismiss them, that they did not want to be in the same place with them, and that they would believe if he dismissed them.

“Shall we believe in thee when it is the meanest that follow thee?” (ash-Shuara, 26/111)

In fact, their aim was not to believe but to cause a rift between the believers and the Prophet. When their offer was rejected and they received the answer that the poor people would not be dismissed, they became angry and started making threats.

“O Noah! If thou desist not, O Noah! thou shalt be stoned (to death).!” (ash-Shuara, 26/116)

The Prophet Noah did not give up his duty to convey the message, and the oppressors did not give up their oppression. Thereupon, God Almighty stopped the showers of mercy for forty years. Vineyards and gardens dried up. Animals began to perish. Women stopped giving birth. They risked extinction. The polytheists who were struggling to make a living had no choice but to appeal to Noah. They said that they could get rid of troubles that exceeded the limits of tolerance by applying to him.

The Prophet of Allah advised them to ask for forgiveness from Allah, saying that all those things happened to them because of the sins they committed, that their worshipping idols instead of Allah caused Divine wrath, that the rains stopped and that even innocent animals started to get harmed because of them.

“Eventually, one day you will die and enter the grave... O my people! Come to mercy, believe in God and stop worshipping idols. Seek refuge in Allah from a terrible misfortune that awaits you!” said. (Bünyamin Ateş, Peygamberler Tarihi, p. 161)

Despite all his efforts, the idolaters did not believe in him and blamed him for what had happened to them. They began to say that they were constantly threatened with punishment, that they had run out of patience, and that if what he said was true, he should bring the punishment. They also said, “Let whatever will happen occur.” Noah said that the punishment he mentioned was not under his control, but could only happen by the will of God Almighty. He added that if Allah wished, He could send the punishment and they would never be able to prevent it.

While Noah, who used every means to guide people to the right path, tried to fulfill his duty with patience and fortitude, the idolaters did not believe in him and also tried to prevent his duty of conveying the message. They made fun of him. They accused the prophet of Allah of lying. They even went further and denied him:

“Before them the People of Noah rejected (their apostle): they rejected Our servant, and said, “Here is one possessed!”, and he was driven out. Then he called on his Lord: “I am one overcome: do Thou then help (me)!” (al-Qamar, 54/9-10)

With the command and permission of Allah, Noah built the first ship in human history. Shipbuilding took place miraculously. In fact, this event was one of the miracles of the Prophet. A few believers, who obeyed the divine order and who never gave up solidarity, also worked in shipbuilding. When the duty of conveying the message was not fulfilled, the polytheists reduced their persecution to some extent, but they did not refrain from mocking the believers whenever they visited the construction site. After a very long work, the ship was completed. The Prophet Noah is regarded as the master of sailors because he built the first ship in history.

Risale-i Nur attracts attention to the following message given by the Quran regarding the miracles given to the prophets, including the miracle of the ship:

“O men! In order to honor his prophethood and the complete justice of his rule, I subjugated to one of your fellow men who was totally submissive to me, the huge creatures in my dominions, causing them to speak, and I made most of my troops and animals his servants. In which case, since I have committed to each of you the Supreme Trust, from which the sky, earth, and mountains shrank, and I have given you the ability to be My vicegerent on earth, you should yield to Me, the One in Whose hand are the reins of these creatures, so that the creatures in My dominions may yield also to you, and you may obtain in the name of the One Who holds them, their reins, and rise to a position worthy of your abilities.” (Sözler, p. 236)

Thus, people have been shown a great goal on the path of knowledge and wisdom as the ultimate limits of every miraculous knowledge have been drawn.

Noah’s wife and son

Although the Prophet Noah preached for a very long time, 950 years, his wife did not believe in him. She did not board his ship either. She went so far as to reveal her husband’s secrets to his enemies. (Tabari - Tafsir 28/169, Abulfida - Tafsir, 2/445; Ibn Habib - Kitabulmuhabbar p.383.)

Waila, the wife of Noah, did not believe her esteemed husband; in addition, she told people that Noah was mad. (Tabari -Tafsir, 2/169.) She persisted in unbelief like her people and drowned along with them. (at-Tahrim, 66/10; Abulfida - Tafsir, 2/445.)

One of those who did not believe in the Prophet Noah was his son Kanan. Although Noah told his son to get on the ship and not be among the unbelievers, out of both his prophetic and fatherly compassion, he could not get him to obey him. “I will betake myself to some mountain: it will save me from the water,” he replied. Noah said,

“This day nothing can save, from the command of Allah, any but those on whom He hath mercy...” (Hud, 11/43)

Although the waters rose and the ship sailed, the hand extended with fatherly compassion was rejected. Thus, Kanan headed for a fall.

Noah’s Flood

The universe was enraged by the evil of the people of misguidance. A great flood broke out as a result of the flood that befell Noah’s nation and “the assaults of the heavens and earth” (Lem’alar, p. 86). The rain falling from the sky and the water gushing from the ground combined to prepare the destruction of the unbelieving people of Noah. Those who believed in the Prophet continued their journey on the ship under the supervision and protection of God Almighty. (al-Qamar, 54/12-14)

After the unbelievers were destroyed and the believers were saved, the following happened by the command of God Almighty:

Then the word went forth: “O earth! swallow up thy water, and O sky! Withhold (thy rain)!” and the water abated, and the matter was ended. The Ark rested on Mount Judi, and the word went forth: “Away with those who do wrong!” (Hud, 11/44)

After fulfilling his duty as a prophet for 950 years, the Prophet Noah passed away at the age of 1050 according to narrations.

93 How can Moses’ killing of a person be explained?

There are different opinions among scholars about the prophets being innocent before their prophethood. According to some, there may be minor mistakes, but not major sins. According to others, they may have made major mistakes. (see al-Milal wan-Nihal, 2/285; Jurjani, Sharhul-Mawaqif, 8/288-290; Taftazani, Sharhul-Maqasid, 2/142-143; Razi, al-Muhassal, 219-220)

Whatever the truth is, the Prophet Musa (Moses) did not hit the man with the intention of killing him. Normally a punch does not kill a person. However, Moses’ blow killed the man.

It is important to note the following points:

a. The man was an unbeliever.

b. Moses saw that the Copts were always persecuting the Jews and he wanted to eliminate this persecution.

c. Moses intervened to save the Jew from the Copt and accidentally killed him with a punch.

d. Nevertheless, Moses was very upset and repented for this act, which he said was the work of Satan, and asked Allah for forgiveness. And Allah forgave him.

e. It is clearly stated in the Quran that Moses was forgiven by Allah. This makes the wrongful offense “kaanlamyakun-as if it did not happen”.

We can understand this from the following verses of the Quran:

“And he (Moses) entered the city at a time when its people were not watching: and he found there two men fighting,- one of his own religion, and the other, of his foes. Now the man of his own religion appealed to him against his foe, and Moses struck him with his fist and made an end of him. He said: “This is a work of Evil (Satan): for he is an enemy that manifestly misleads!” He prayed: “O my Lord! I have indeed wronged my soul! Do Thou then forgive me!” So ((Allah)) forgave him: for He is the Oft-Forgiving, Most Merciful. He said: “O my Lord! For that Thou hast bestowed Thy Grace on me, never shall I be a help to those who sin!” (al-Qasas, 28/15-17)

94 Some people cannot comprehend Jesus (PBUH) being born without a father. How can we make an explanation for them?

One of the issues about which most people wonder is Jesus Christ’s having been born without a father. Some people cannot comprehend it.

What misleads us here is our perspective. That is, we usually make a comparison considering that deeds of Allah and those of us are similar. We must know that the word be is enough for Allah to make something happen for the things that are impossible for us to do. It is not only Jesus Christ (PBUH) that was born without a father. There are many examples like this in the world of the living beings. Bees are only one of them.

As it is known, there is a queen bee in each beehive. Only once in her life does she go out flying for mating. During this flying, she mates with the speediest male bee; and the sperm (male reproductive cells) she gets from him is stored in a sac. After she returns to the hive, she starts to produce eggs. Eggs pass by the sac in which there are sperms. During this passing, some eggs are fertilized by the sperm. Some come out of the eggs without being fertilized. Female bees come out from the fertilized eggs and male bees from the ones that are not fertilized. We call this kind of reproduction “Parthenogenesis reproduction” in biology.

If we deny the birth of Jesus Christ without a father by saying we cannot comprehend it, how can we explain the birth of billions of male bees without a father each year?

Another example is aphids. These insects, which live by sucking sap from the leaves and buds of some plants in the spring, produce young ones without mating (namely without father). All of these young ones are female. Insects that mate with males in the autumn do not produce young ones but they produce eggs. In the spring, young female ones come out from these fertilized eggs. Males come into existence only in the autumn.

Daphnis also undergo parthenogenetic (namely without a father) reproduction in a certain season. Young ones come out of the unfertilized eggs.

As seen above, the reproduction of aphids and daphnia without a father is not constant. They occur only in certain seasons. That is to say, Allah Almighty states the following indirectly:

"I can change the law of reproduction based on my wisdom whenever I wish. I can create living beings without a father as well as with a father. Do not let causes mislead you."

It is possible to give more examples. Ants, itch mites, some worms and wooly aphids reproduce asexually by parthenogenesis (without a father).

Our parents are only causes for our coming to the world. Do they have any other role apart from this? For example, is it our mother or father who has given our eyes and hands? Where do we get our spiritual faculties and feelings such as mind, memory, imagination, hate, compassion from? Let us consider our body, which takes its present form by first growing out of a single cell. Who is the owner of power that has made this marvelous building from a single cell?

Since we exist, since we cannot deny ourselves, and since we are created from a single cell, what can prevent the owner of such knowledge and power from creating us without a father and mother? Is it not Him Who created our mother and father too.

The laws of reproduction in the world do not necessarily have to take place by means of a male and a female. Bacteria reproduce so rapidly as to see their grandchildren’s grandchildren within a few hours. Nevertheless, there is neither a father nor a mother in this process. A bacterium divides into two and there appear two bacteria.

On the other hand, one must not forget that the first creation of millions of kinds of plants became without a mother and a father.

There might be an exception to every law. As an exception to the law of coming to the world by means of a mother and a father, Jesus (PBUH) was created. This is a testing for human beings. The Divine Wisdom wished so. Jesus (PBUH) is among the great prophets. The miracles given to prophets by Allah (SWT) were related to the issues about which people living in that age were very knowledgeable. Since medicine was popular at the time of Jesus (PBUH), his miracle became in the form of being born without a father, which astonished and still astonishes medical professionals; and this continued with miracles such as resuscitating the dead.

Jesus Christ’s (PBUH) being born without a father does not reduce Allah Almighty’s power or His knowledge. On the contrary, it shows us that He can create anybody in a way He wishes. With this incident, He warns us not to be deceived by the causes. He shows us that parents are only causes, and that He can create human beings and even all beings without parents as well if His wisdom requires.

95 Were Haman and Pharaoh relatives?

We could not find any hadith narration stating that Haman was a relative of Pharaoh.

Haman mentioned in the Quran should be a minister of Pharaoh, with whom the Prophet Musa (Moses) struggled, or one of the important figures in his palace, or the high priest of the cult of Amon.

96 Are the teachings of all prophets the same in terms of the principles of belief?

Yes, the statement above is true.

“Not a messenger did We send before thee without this inspiration sent by Us to him: that there is no god but I; therefore worship and serve Me.” (al-Anbiya, 21/25)

We can understand from the verse above that all prophets learned and taught the creed of oneness.

“For We assuredly sent amongst every People a messenger, (with the Command), "Serve Allah, and eschew Evil".” (an-Nahl, 16/36)

In the verse above, the lesson of oneness and worshipping only Allah is given along with the lesson of keeping away from Evil (Taghut), which expresses all kinds of shirk (polytheism).

- The Prophet (pbuh) states the following:

“All prophets are paternal half-brothers; their mothers are different but their religion is the same.” (Hakim, 2/648)

This hadith is also included in Bukhari (with a shorter version).

The meaning of it is as follows: The religions of the prophets (the issues of creed and principles of belief that form the basis of the religion) are the same but their shari’ahs are different. (see Ibn Hajar, 6/489)

As it is seen, the issues of creed are expressed as “religion” in the hadith and they are like a father for prophets. They are all sons of that father. That is, they teach the products of the same truth. Shari’as, i.e. the parts of the religion outside the principles of belief called furu’at are likened to mothers.

97 Since Christianity has been distorted, is it not possible for Hz Isa’s (Christ’s) being born without a father and his miracles to be fake?

It is possible to determine what information has been distorted and what has not been distorted by comparing them with the Quran and hadiths.

Thus, Hz Isa’s (Christ’s) being born without a father and his miracles are not fake information that emerged after distortion. We learn from Islamic resources that they are true.

The issue is narrated as follows in the Quran:

"She (Maryam) said: "I seek refuge from thee to (Allah) Most Gracious: (come not near) if thou dost fear Allah." He said: "Nay, I am only a messenger from thy Lord, (to announce) to thee the gift of a holy son. She said: "How shall I have a son, seeing that no man has touched me, and I am not unchaste?" He said: "So (it will be): Thy Lord saith, ´that is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us´: It is a matter (so) decreed." So she conceived him, and she retired with him to a remote place. And the pains of childbirth drove her to the trunk of a palm-tree: She cried (in her anguish): "Ah! would that I had died before this! would that I had been a thing forgotten and out of sight!'" (Maryam, 19/18-23).

"...They said: "How can we talk to one who is a child in the cradle?" He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet; And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live; (He) hath made me kind to my mother, and not overbearing or miserable. So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again).'" (Maryam, 19/29-33).

" The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: "Be". And he was." (Aal-i Imran, 3/59).

The miracles of Hz. Isa mentioned in the Quran are as follows:

Hz. Isa made a figure of a bird out of clay; when he breathed into it, it became a bird and flew; he brought forth the dead, healed those born blind and the lepers; he had a table sent down from heaven (al-Maida, 5/110-115); he declared to his disciples and other friends what they ate and what they stored in their houses; he gave them information about what is ghayb (unkbown). (Aal-i Imran, 3/49)

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- Some people cannot comprehend Jesus (PBUH) being born without a father. How can we make an explanation for them?

98 What is the duty of prophets?

“The Quran’s basic duty is to teach about the perfections and acts in the ‘sphere of dominicality’ and the duties and circumstances in the ‘sphere of worship.’”

With the statement above, Badiuzzaman Said Nursi expresses the holy duty of prophets in a concise way.

Allah's essence, attributes, deeds and names are the sphere of Dominicality (Lordship). Duties of slavery like obeying Allah's commands, avoiding His prohibitions and to meditate on the realm of creatures, which is a place of manifestation of divine names and attributes, is the sphere of worship.

Man cannot make a judgment in any issues of those two spheres without following a prophet. If he does, his judgment is bound to remain personal and individual.

Prophets are divine messengers that introduce the first sphere to people and teach them their duties related to the second sphere.

99 Why did Hz. Ibrahim (Abraham) vow to sacrifice his son to Allah if he had a son?

We have not been able to find any verses of the Quran or hadiths stating that Hz. Ibrahim vowed to sacrifice his son.

The information that Hz. Ibrahim made such a vow when he received the divine glad tiding that he would have a son existing in some tafsir books has no sound foundation. As a matter of fact, in some resources where this story exists, this information is attributed to only one tafsir scholar called Suddi. (see Tabari, Qurtubi, the interpretation of verses 37/101-102 of as-Saaffat)

That Hz. Ibrahim saw a dream about sacrificing his son and tried to act in accordance with that dream exist both in the Quran and the Bible. Thus, the revelation texts of heavenly religions agree unanimously on the issue.

“He (Ibrahim) said: ‘I will go to my Lord! He will surely guide me! "O my Lord! Grant me a righteous (son)!" So We gave him the good news of a boy ready to suffer and forbear."

"Then, when (the son) reached (the age of) (serious) work with him, he said: 'O my son! I see in vision that I offer thee in sacrifice: Now see what is thy view!’ (The son) said: ‘O my father! Do as thou art commanded: thou will find me, if Allah so wills one practising Patience and Constancy!’” (as-Saaffat, 37/99-102)

This issue is not about an order to really slaughter a person. On the contrary, Allah subjected Hz. Ibrahim, whom He wanted to accept as a sincere friend and from whose offspring most of the prophets came, to a great test. As a matter of fact, this fact of testing is underlined clearly in the following verses of the Quran:

"So when they had both submitted their wills (to Allah), and he had laid him prostrate on his forehead (for sacrifice), We called out to him ‘O Abraham! "Thou hast already fulfilled the vision!’ - thus indeed do We reward those who do right. For this was obviously a trial-And We ransomed him with a momentous sacrifice." (as-Saaffat, 37/103-107)

It is known that Hz. Ibrahim saw that dream three nights on end, on the eighth, ninth and tenth nights of the month of Dhul-Hijja, i.e. on tarwiya, arafa and eid nights. Since the dreams of prophets and their interpretations are regarded as revelation, Hz. Ibrahim regarded and interpreted it like that; thus, receiving such a revelation meant receiving an order that had to be fulfilled.

Thereupon, he did not try to do it by force; he informed his son about it and asked his view in order to consult him how to fulfill this order; thus, he wanted to make his son gain rewards and thawabs by obeying the order.

You can think what a high feeling of compassion the father who addressed his son by saying, "O my son!" had in his heart and what a great love of duty and love of Allah prevailed in his heart when he told his son about it.

You can think and feel what a great trial and what a terrific divine test it was.

His tender-minded child, who understood that it was such a divine order and who knew that Allah was together with those who showed patience, said, " O my father! Do as thou art commanded: thou will find me, if Allah so wills one practising Patience and Constancy." (Elmalılı, Hak Dini, the interpretation of the verses in question)

According to the detailed information given in the resources, Hz. Ibrahim decided to fulfill the order he received in his dream and was about to do it when Allah sent him a gorgeous ram through Jibril (Zamakhshari, the interpretation of the verses in question) since he passed the great test of surrendering to which Allah subjected him and wanted him to sacrifice the ram instead of his son.

Hz. Ibrahim struggled against idolaters by facing such great dangers as to risk being burnt; in addition, he obeyed the order to sacrifice his son without any hesitation; in return for this great self-sacrifice, Allah prevented him from being burnt in fire and saved his son from death.

The statement "Thus indeed do We reward those who do right" in one of the verses that follow indicates those bestowals and tells us that Hz. Ibrahim's name was enabled to be mentioned with greetings and respect among the generations after him and that his name was eternalized.

As a matter of fact, Hz. Ibrahim has a respected place in the heavenly religions today. We, Muslims, mention all prophets with respect, especially Hz. Ibrahim by praying for him along with our own prophet in the supplications starting with "Allahumma salli..." and "Allahumma barik...".

100 Did Hz. Yusuf marry Zulaykha?

According to some narrations, after Zulaykha’s husband died, she became beautiful again with the will of Allah and married Hz. Yusuf. When she married Hz. Yusuf, she turned out to be virgin. (Elmalılı Hamdi Yazır, Hak Dini Kur'ân Dili, İstanbul 1971, IV/2879)

There is no information about Zulaykha in the hadiths of Hz. Muhammad (pbuh). However, once, the Messenger of Allah (pbuh) mentioned her as "Yusuf's friend". (az-Zabidi, Sahihi Buhârî Muhtasarı Tecridi Sarih Tercemesi, translated by Ahmed Naim, İstanbul 1972, II/663)

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