Most Read in the Category of Questions on Verses

ANSWER 1:

The verse in question is as follows: “But if they turn away, Say: "Allah sufficeth me: there is no god but He: On Him is my trust,- He the Lord of the Throne (of Glory) Supreme.” (at-Tawba, 9/129)

The verse above advises Muhammad (pbuh), who challenged the whole world, not to show weaknesses in the face of his endless enemies, teaches him that his guard is Allah and consoles him by telling him that he should rely on and trust in Allah.   

- The statement “Allah will accept whatever he wishes whether it is wrong or right” is only a wish. It is not an appropriate judgement to say, “Allah will definitely accept that prayer.” For, nobody has the authority to make a judgment on behalf of Allah. The statement in the Quran is “Every prayer is answered”, not “I accept every prayer of you.” To answer means to hear the voice of the person who prays and to deal with his wish. To give a person what he wishes is based on Allah’s wisdom regarding it appropriate. 

A patient might want a drug that will irritate his stomach but a specialist will not prescribe it. Allah states the following in the Quran: “…But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not.” (al-Baqara, 2/216).

Answer 2:

According to what is reported in Abu Dawud's Sunan, Abud-Darda said, "If a person reads that verse seven times in the morning and in the evening, Allah is enough for the things that person gives importance to." (Suyuti, ad-Durrul-Mansur, 4/334; Elmalılı Hamdi Yazır, Hak Dini, the interpretation of the verse in question)

As for the wisdom behind reading it seven times, the phrase in the center of the verse is “hasbiyallah”.

a. Seven words are used before the phrase “hasbiyallah”, which means “Allah is enough for me”. An appropriateness may have been considered.

b. The phrase “hasbiyallah” has seven letters (in Arabic script) except the silent a (alif). This number may have been considered.

Yes, everything exists in the Qur’an but not with details but with essences. It exists in a way such as in a tiny seed has been written the program of a huge tree, and in a way pointing to the laws going on in the universe and humanity.Setting out of some verses such as, With Him are the keys to the Unseen; none knows them but He. And He knows whatever is on land and in the sea; and not a leaf falls but He knows it; and neither is there a grain in the dark layers of earth, nor anything green or dry, but is (recorded) in a Manifest Book. (Al-Anam Surah, 59) and We have sent down on you the Book as an exposition of everything (that pertains to guidance and error and to the knowledge of good and evil, and to happiness and misery in both worlds), and guidance and mercy and glad tidings for the Muslims (those who have submitted themselves wholly to God. (An-Nahl Surah, 16:89) some say that everything exists in the Quran. Does everything really exist in the Quran? If yes, then how?

Yes, everything exists in the Quran but not with details but with essences. It exists in a way such as in a tiny seed has been written the program of a huge tree, and in a way pointing to the laws going on in the universe and humanity.

The Quran and the universe are two books of Allah Almighty. The first is the manifestation of the attribute of speech and the latter is that of power. There is everything in the universe, which looks to the attribute of power of Allah, but not everybody can see everything. For example, electricity had already existed in the universe when Edison discovered it but people were unaware of it. Edison did not bring electricity into existence out of nothing but discovered what had already existed. Hence, men of great intelligence such as Edison, Newton, and Archimet are not the establishers of the rules in nature but discoverers. They are not inventors but discoverers.

The same situation is the case for the Quranic verses as well. Annotators of the Quran try to respond of the vast meanings of the Quran. Each of them may see and find some mysteries in it. And the way life goes on helps for the Quranic mysteries to appear. For example, the mystery in the verse We are able to restore his very fingers! has been resolved in the 19. Century along with the discovery of finding out everybody has different fingerprints. In this respect, it is possible to exemplify hundreds of verses pointing to scientific developments.

Furthermore, the miracles that prophets in the Quran have bear messages for the future. Some verses point out to the fact that it is possible to produce water from underground with some simple tools as the staff of Moses (PBUH) did; to find cure to various illnesses as Jesus (PBUH) found; to make use of birds as Solomon (PBUH) did; to give shape to iron as David (PBUH) did; not to be burnt in fire as Abraham (PBUH) managed, to make a large ship as Noah (PBUH) made; again to bring something from a remote place as Solomon (PBUH).

We would like to draw attention to these principles with regard to the information in the Quran.

1- The Quran mentions everything. It speaks of all basic points such as space-earth, world-hereafter, hell-paradise, Allah-universe.

2- The Quran also points to todays science and technology. However, verses in question point to not in detail but as basic issues. Just as to say that the Quran does not point to the scientific advancements is negligence, so to say that these scientific advancements have been mentioned in detail is extremism. One needs to refrain from both of them.

3- The Quran is not a book of history or geography. For the Qurans 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. (5) That is, to make Allah (SWT) known and to teach us our task of servitude.

4- To proclaim every discovery and theory to exist in the Quran and thus seal it with the Islamic revelation may result in some drawbacks in the future. The Quran, which comes from the Knowledge of Allah (SWT), has no need to be supported by some scientific props. To try to find this kind of props means putting science in the first place whereas the Quran remains in the second place. What is essential is the Qurans pre-eternal and post-eternal unchanging decrees. No judgment or findings of science can be contrary to the Quran. How can the Word of Person Who created the universe be contrary to the rules in the universe.

Sources:

1. Al-Anam, 59. Holy Quran
2. An-Nahl, 89. Holy Quran
3. Al-Kıyame, 4. Holy Quran
4. Bediuzzaman Said Nursi, Words, p. 273. Translated by Şükran Vahide, Sözler Publications, 2004, Istanbul
5. An-Nahl, 43. Holy Quran

Can we read the Quran for healing?

Every verse of the Quran is a cure. Every verse can be read for any disease.

a. You can read each chapter and verse of the Quran with the intention of cure and supplication by making niyyah. 

b. You can read the chapters of al-Fatiha, al-Ikhlas, an-Nas, al-Falaq, Yasin, al-Mulk, and the verses of Kursiyy, Amanarrasulu and the last three verses of the chapter of al-Hashr in particular.

The Quran mentions two healings: One of them is honey and the other is the Quran itself. Honey is a material source of healing while the Quran is both a material and a spiritual source of healing:

"O mankind! There hath come to you a direction from your Lord and a healing for the (diseases) in your hearts,- and for those who believe, a guidance and a Mercy." (Yunus, 10/57)

"Then to eat of all the produce (of the earth), and find with skill the spacious paths of its Lord: there issues from within their bodies a drink of varying colors, wherein is healing for men: verily in this is a Sign for those who give thought." (an-Nahl, 16/69)

"We send down (stage by stage) in the Qur´an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss." (al-Isra, 17/82)

"Had We sent this as a Qur´an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!" (Fussilat, 41/44)

What kind of a healing (shifa) is the healing that the Quran presents?

The Quran is a healing for unbelief, polytheism, faithlessness, oppression and cruelty. This is obvious. Those who accept the call of the Quran experience, understand and practice that healing. For, the Quran heals the biggest wounds of humanity with this characteristic.

Man, who knows his Lord by believing, finds his owner and deity; he is saved from all savagery, horror and fears.

How is and has the Quran been used in the treatment of the psychological and bodily disorders?

The Prophet, who is a model and example of benefiting from the Quran, leads us and teaches us with his own practices regarding the issue. The Prophet (pbuh) recited some verses when he became ill for his own illness and when one of the members of his family became ill. 

Hz. Aisha, one of the wives of the Prophet said,

"When any of the members of the household fell ill the Messenger of Allah (pbuh) would blow over him by reciting Muawwidhatan (the chapters of al-Falaq and an-Nas). And when he suffered from the illness of which he died, I would blow over him and rubbed his body with his hand because his hand had greater healing power than my hand." (Muslim, Salam: 50)

According to what Hz. Aisha also narrated, when the Prophet (pbuh) went to bed every night, he would read the chapters of al-Ikhlas and Muawwidhatayn, blow on his palms and wipe over the parts of his body that he could reach. Then, she said, "When the Messenger of Allah became ill, he ordered me to do so." (Bukhari, Tibb 39)

Another chapter of cure the Prophet (pbuh) mentions is the chapter of al-Fatiha, which is known by everybody.

"Al-Fatiha is cure for all diseases." (Darimi, Fadlul-Quran 12)

Thus, the Messenger of Allah (pbuh) advises us to read the chapter of al-Fatiha in the face of all material and spiritual diseases.  

There are many verses of dua (supplication) starting with "Rabbana" and "Rabbi" in the Quran. We can read those verses for the treatment of material diseases; it is also possible to read them for psychological diseases.

When, Hz. Ibrahim says,  

"And when I am ill, it is He Who cures me"(ash-Shuara, 26/80),

he asks cure directly from Allah.

Hz. Ayyub read his famous supplication in the face of his severe disease that lasted for years and asked help from his Lord. Allah Almighty accepted his prayer and ordered him to hit the ground with his foot. When Hz. Ayyub hit the ground with his foot, water gushed forth; he drank from that water and washed his body; then, he recovered fully.   

Reading the supplications of cure in the Quran should not mean abandoning medical treatment and other practices that medicine deeds necessary. 

Going to see the doctor, using medication, having an operation and going on a diet are all actual duas and asking cure from Allah. Neither drugs nor doctors give the cure. The real healer is Allah.

The meaning of amanah in the dictionary is being trustworthy, or something left to someone to keep or to protect. The opposite of amanah is betrayal or treason That is, not to keep the amanah, to use it not in the way that the person who left it wanted but in a way that he (the person to whom the amanah was left) wanted...

As a term amanah has various meanings. The most important ones are as follows:

All of the religious obligations, fardhs (compulsory deeds), Islams orders, everything that was granted to human beings, mind, the ability to become a khalifah on the earth.

A light from the sun of the Quran:
On no soul doth Allah place a burden greater than it can bear.
(Chapter Al-Baqara, 286)


One of those souls is the eye; it was not assigned the duty to hear. Another is the ear; it was not imposed the duty to understand. The soul of the sheep was not assigned the duty to contemplate; the mountains and the stones were not assigned the duty to illuminate Each being was assigned a duty in accordance with their ability. The soul of a human being is different from that of other beings. He was given the partial will (iradah juziyyah). He was left free whether to do the duty assigned to him or not. The reason why he is unjust and foolish is that he uses this partial will in a wrong way and lets his soul use it

Amanah is assigned to a being that has the iradah (will). You cannot say for the money that you put in the safe I entrusted the money to the safe. That is to say, a nonliving thing cannot be entrusted anything Angels are not much more different than nonliving things Their assignment does not depend on offer but on order.

In the verse about the amanah it is mentioned that the amanah was offered to the heavens, the earth and the mountains not imposed. If it had been imposed, it would have been impossible to think that they would have rejected it. There is another meaning in the word offer. A Sultan calls a soldier before him and offers him a duty to do. For instance he says Can you work as a clerk? The soldier apologizes to the Sultan and says, Unfortunately I cannot read or write; if I could, I would carry out your order. This offer is not like Bring me some water. Any soldier can bring water but not all of them can work as a clerk.

In the verse about the amanah, Allah wanted the heavens, the earth and the mountains to do a duty. He offered them an amanah. We cannot know the true nature of this offer, nor can we evaluate their abdication from the duty as disobedience. The duty that was offered to them was not something that they could do with their abilities, capitals and strength. However, the nature of a human being, his organs, his abilities are suitable for this duty. Thus he undertook the duty that the heavens had abdicated from.

What is this duty? Bediuzzaman points out in the twelfth truth of the Booklet of Resurrection that this amanah is the ability of the human beings and explained the duty assigned to this ability as to measure and know, with his slight and petty measures and crafts, the all encompassing attributes, the universal workings, and the infinite manifestations of the Creator.

Lets explain it with his own example: Just as I make this house and know how to make it, and I see it and own it and administer it, so also the mighty palace of the universe has a Maker. That Maker knows it, sees it, makes it, administers it, and so on...

By making this and other comparisons, the heavens, the earth and the mountains could not undertake the duty to know the endless attributes of Allah and His workings; for they did not have the ability to do these things

In this verse, the significance of man which is higher than the heavens and the divine duty of man which surpasses the universe is stated and man is advised not to pursue small, unimportant things. Otherwise he is taught and warned that by not using the abilities he is granted properly, he will have tortured them spiritually and that he will have become foolish by buying the hell instead of the paradise.

- The chapter of al-Fatiha is a part of the Quran. The decree on reading the Quran and sending its reward to the spirit of the dead people is also valid for al-Fatiha.

The reason why al-Fatiha for the spirit of… is written on gravestones is to make the people who visit that grave read the chapter of al-Fatiha. 

Al-Fatiha is the most virtuous chapter of the Quran; one of the verses of al-Fatiha is the most virtues verse of the Quran.

On the other hand, the chapter of al-Fatiha is a summary of the Quran. The Quran aims oneness, penalty and reward in the hereafter, worshipping only Allah, the true path, that is, the way of guidance and happiness and the exemplary stories of the previous nations; this chapter, which is the first chapter of the Quran, contains the foundations of all of them.  

Besides, the chapter of al-Fatiha is read in every rak’ah of prayers. 

Due to those virtues and similar ones, the chapter of al-Fatiha is read on every occasion and its reward is sent to the spirits of the dead people. 

- According to Hanafi madhhab, it is nice for a person to recite the Quran at the grave of his relative or close friend. (Zuhayli, al-Fiqhul-Islami 8/49)

The following statement was also made by Hanafi scholars:

“According to Ahl as-Sunnah wal-Jama’ah, a person can send the rewards of his good deeds like prayers, fasting, reciting the Quran, dhikr and hajj to others.  (see Fathul-Qadir, 6/132; al-Bahrur-Raiq,7/379- Shamila-; Raddul-Muhtar, 2/263)

- According to Maliki madhhab, it is permissible for a person to advise others to recite the Quran at his grave. (W. Zuhayli, al-Fiqhul-Islami, 8/51)

- According to Shafii and Hanbali madhhabs, it is permissible for a person to will that the Quran be recited at his grave because the reward of the Quran that is recited reaches the dead person in the following three cases:

To recite the Quran at the grave, to pray after reciting, and to read with the intention of sending the reward to the spirit of the dead person. (see W. Zuhayli, al-Fiqhul-Islami, 8/51)

The following is stated in al-Majmu of Imam Nawawi (15/521-522): According to the widespread view in Shafii madhhab, the reward of the Quran that is recited does not reach the dead person. However, according to the preferred view, this reward reaches the dead person especially after the one who recites the Quran prays for the dead person.

- According to some Shafii scholars, the person in the grave benefits from the Quran recited at his grave whether the one who recites the Quran prays for the dead person after it or not. (Yusuf al-Ardabili, al-Anwar, 1/399).

Ibn Hajar, a Shafii scholar, was asked the following question:  “Does the reward of the Quran recited at a graveyard and donated to the spirits of all of the dead people reach their spirits by being separated or as a whole?” He answered it as follows: “The reward of the Quran recited at a graveyard reaches each dead person as a whole; this is more appropriate for the vast mercy of Allah.” (see Bughyatul-Mustarshidin, p. 97)

The following words of Badiuzzman Said Nursi shed light on the issue:

“The Wise Creator made the air a means of transmission and expansion for the words to spread like lightning and increase. He also made the adhan that is recited in one minaret be heard by many people in many places through radio; similarly, Allah, who has power over everything, uses a lot of spiritual electricity, radios and wireless phones in the spiritual air through His limitless power and endless wisdom in order to send the reward of the chapter of al-Fatiha recited only once to all of dead bodies of the believers at the same time.

When one lamp is lit, it is seen in thousands of mirrors. Similarly, when the chapter of Yasin is recited once and is donated to millions of spirits, each of them will receive one Yasin." (Şualar (Rays), p. 576)

In the Quran, God orders humans to earn livelihood in Halal (Religiously permissible) ways, spend part of the substance to the poor and needy, look after the rights of kin and also emphasizes that He, Himself is the only true owner of the all possessions. Furthermore, He forbids dissipation, which is the scum of humankind, and describes the people who squander their wealth senselessly as brothers of Satan. He orders in the verse related with the subject as:

And give his due to the relative, as well as the destitute and the wayfarer; and do not squander (your wealth) senselessly. Surely squanderers are ever brothers of satans; and Satan is ever ungrateful to his Lord. (Al-Isra Surah, 17:26, 27)

Prophet Muhammad (pbuh) also forbade dissipation and announced humans to spend, as it is required in Quran, for they will be held responsible for that on Judgment Day. Concerning the point, he even informed humans about being thrifty about home furnishings and again forbade squandering for that. He orders in the hadith, which was narrated on the authority of Jabir as, One mattress is for man, one other is for his wife, third one is for the guest, but the fourth one is for the Satan. (1)

The fourth mattress mentioned in the hadith, was defined as a real one by some of the Islamic scholars and adduced as if Satan spends nights on that. However, some other scholars claimed, by the hadith, that it was intended to show Satans encouragement of dissipation. (2)

Sources:
(1) Müslim, Libas, 41; Abu Davud, Libas, 45/4142; Nesai, Nikah, 82/3383; Müsned, III, 293.
(2) Nevevi, Minhac, XIV, 59-60

When we look at the whole verse, we can see why the word seven is used: in order to make people see the endless knowledge and power of God. The knowledge of Arabs at that time was very limited but they knew about the skies and the earth. Since the aim of the Quran is to teach oneness, the real purpose why it mentions the universe is to strengthen the belief of oneness. Polytheism is an intervention in the knowledge and power of God. Therefore, the endless knowledge and power of God is frequently emphasized – directly and indirectly – in the Quran.

Taking into consideration that Arabs hadve some information about the skies, the Quran builds a truth on this knowledge. The expression “seven skies” is repeated in order to correct the wrong perception that there is only one sky as it seems so and that there were nine skies as it is claimed by the Greek philosophy and in order to show the truth.

The Quran does not address the Arabs of that time only; they are the first people it addresses but it actually addresses all people to come to the world until Doomsday as a universal message.  Therefore, the range of the expressions it uses always has a merciful style that can cover the level of knowledge of all times.

The expression “seven skies” is repeated seven times in the Quran: (al-Baqara, 2/29; al-Isra, 17/44; al-Muminun, 23/86; Fussilat,141/2;at-Talaq, 65/12; al-Mulk, 67/3; Nuh, 71/15). Four of them ara Makkan and three of them Madinan chapters. Thus, the Quran showed the reflections of its endless knowledge by using the expression “seven skies” “seven” in a time period of 23 years.

We can explain the issue briefly in articles in accordance with the view of Badiüzzaman Said Nursi, who says “seven layers of the sky” can be evaluated through seven aspects as follows.

1. It is established by science and philosophy that limitless space is not infinite vacuum, but it is filled with matter called “ether”.

2. It is established by science and reason, and indeed by observation, that the bond of the laws governing the heavenly bodies like those of attraction and repulsion, and the conductor and transmitter of forces in matter like light, heat, and electricity is a matter which fills space.

3. It has been established empirically that together with remaining as ether, like other matter, it has various forms and formations. Just as there are three states of the same matter, liquid, gas and solid, like steam, water, and ice, so too there is nothing to reasonably prevent ether from having seven states or levels; it cannot be objected to in any way.

4. If the heavenly bodies are studied carefully, it will be seen that there is a difference in the levels of those lofty realms. For instance, the level which contains the vast cloud-like sphere called the Milky Way does not resemble the level of the fixed stars. The level of fixed stars also appears different to the level of the solar system. We can say with the perception of the heart that the seven big systems differ from one another.

5. It is established by conjecture, sense, inductive reasoning, and experience that if the order and form of a material are changed and if other artifacts are made from that material, it assumes various levels and forms. For example, when a diamond mine is begun to be worked, both ashes and coal and diamonds are produced from the material. And for example, when fire is begun to be formed, it separates into the levels of flame, smoke, and embers. And for example, when water and oxygen are combined, levels like water, ice, and steam are formed. That is to say, it is understood that when a single substance is worked, it may separate into levels. Acting upon this rule, it can be said that when the Creative Power started to work in the substance called ether, different levels formed in it and seven layers of heavens were created from it.

6. The above indications necessarily indicate both the existence, and the plurality, of the heavens. Since the heavens are certainly numerous, and Hazrat Muhammad, the Bringer of the Definite News stated through the tongue of and the Miraculous Qur'an that they were seven, they are definitely seven.

7. Since in Arabic, terms like seven, seventy, and seven hundred express multiplicity, those universal seven levels may comprise multiple levels.

The sunlight of seven colors illuminate everywhere; similarly these seven lights of the truth coming from the sun of proof are bright enough to enlighten the issue.

We can list the seven proofs, each of which shows on its own that the skies consist of seven layers, as follows:

Since the Qur'an of Miraculous Exposition is a pre-eternal address speaking to all the classes of all mankind and the jinn, each of those classes will definitely receive its share from the Quranic verses; and its verses will contain various and numerous meanings, both explicit and implicit, in a way that will satisfy the understanding of each.

Yes, the breadth of the Quranic address and the comprehensiveness of its meanings and indications and its conforming to and flattering all the degrees of understanding from the most uneducated common people to the highest of the elite show that all its verses have an aspect which looks to each class. Thus, as a consequence of this mystery, as an example, seven classes of men understand as follows the meaning of seven various levels from the universal meaning "seven heavens:"

a. A short-sighted and narrow-minded class of men understands the phrase “seven skies” in the relevant verses as seven layers of the atmosphere.

b. While another class of men befogged by astronomy understands it as the famous stars known popularly as the “Seven Planets”, and their orbits.

c. Another group understands it as seven celestial globes resembling our globe, which are inhabited by living creatures.

d. A further group of men understands the solar system as being separated into seven levels, and that there are seven solar systems along with our system.

e. And yet another group understands it as the ether being separated into seven levels when the divine power in the ether started to build and establish things.

f. Another class of men with broader ideas regards all the visible skies gilded with stars as a heaven, and saying that it is this world's heaven, understands that there are six levels of heavens besides it.

g. And mankind's seventh and highest class does not consider the “seven heavens” to be restricted to the Manifest World, and understands that the Worlds of the Hereafter and the Unseen, and this World, and the World of Similitudes all have seven heavens, each of which is an encompassing container and roof.

Similarly, there are many further particular meanings in the universality of the verse, like the above-mentioned seven levels of meaning of the seven levels. Everyone receives his share according to his understanding and everyone finds his sustenance at that heavenly table. (see Nursi, Lem'alar, On İkinci Lem'a, İkinci Sual, İki Mesele-i mühimme).

One of the Gods names is Al-Hakeem (The Wise). That is to say, He creates everything in accordance with wisdom and usefulness. In fact, a humans growing up and being mature, a seeds leafing out and becoming a tree, an eggs cracking and a birds coming out of it all happens within a certain time limit. It is possible to see Gods law, which is implemented for universe in some of the religions orders. God, due to His name Al-Hakeem to eradicate the disease of alcohol habit from society, established the method of gradual prohibition. On the other hand, if alcohol would be banned all at once, people of that age who were addicted to alcohol would have feigned reluctance to convert (revert) to Islam. They would have not wanted to quit their habits. In this regard, related verses sent down gradually in the below listed order:

1. And there are (among the produce that God brings forth as nourishment for you on the revived earth) the fruits of the date-palm, and grapes: you derive from them intoxicants and good, wholesome nourishment. Surely in this there is a sign for people who reason and understand. (An-Nahl Surah, 16:67) In this verse, it is explained that intoxicants are not granted us as a means of subsistence. Some of the Companions of Prophet Muhammad quit alcohol consumption because it was comprehended that it was not religiously approved. Actually, as indicated in this verse, it was understood that alcohol was going to be religiously forbidden sometime in the future.

2. They ask you about intoxicating drinks and games of chance. Say: "In both there is great evil, though some use for people, but their evil is greater than their usefulness (Al-Baqarah Surah, 2:219)

3. O you who believe! Do not come forward to (stand in) the Prayer while you are in (any sort of) state of drunkenness until you know what you are saying, nor while you are in the state of ritual impurity (requiring the total ablution)... (An-Nisa Surah, 4:43) This verse forbids to pray (namaz; performing a ritual prayer five times a day) while intoxicated. In the view of circumstances, a companion who used to perform his namaz without any delay should not have consumed alcohol between two daytime prayers. If he would have done it, because of the state of drunkenness would not have been passed he would not be able to pray. He might have consumed after the nighttime prayer. However, great number of companions quit drinking alcohol, because alcohol addicted bodies were gradually keeping themselves away from alcohol.

4. O you who believe! Intoxicants, games of chance, sacrifices to (anything serving the function of) idols (and at places consecrated for offerings to other than God), and (the pagan practice of) divination by arrows (and similar practices) are a loathsome evil of Satans doing; so turn wholly away from it so that you may prosper (in both worlds). (Al-Maidah Surah, 5:90)

5. Satan only seeks to provoke enmity and hatred among you by means of intoxicants and games of chance, and to bar you from the remembrance of God and from Prayer. So, then, will you abstain? (Al-Maidah Surah, 5:91)

With these, last Quranic verses; it was precisely prohibited to consume alcoholic drinks. Narrated Anas bin Malik: I was serving Abu 'Ubaida, Abu Talha, and Ubai bin Ka'b with a drink prepared from ripe and unripe dates. Then somebody came to them and said, "Alcoholic drinks have been prohibited." (On hearing that) Abu Talha said, "Get up. O Anas, and pour (throw) it out! So I poured (threw) it out. Nobody will ever drink after that." (Translation of Sahih Bukhari Volume 7, Book 69, Number 488)

A verse in the Quran can point to many realities; so, the following meanings can be understood from that verse:

One of the greatest grants of God Almighty to mankind is iron. The fact that there is a chapter called “al-Hadid” (Iron) in the Quran can be seen as an indication of its importance. The fact that there is not a chapter called “adh-Dhahab” (Gold) might be an indication that iron is more valuable than gold because life would go on if gold did not exist but it would not be possible to mention human civilization without iron. Iron is

- the essential of all of the arts,

- the source of human development and progress,

- in the center of the strength of man.

Most of the things made by man are directly or indirectly related to iron. Houses are built with iron. Food is prepared using tools made of iron. Clothes are made by using iron for cutting and sewing. States maintain their hegemony through iron. It can be said that those who dominate iron dominate the world. Due to its functions mentioned above and similar ones, the following is stated in the Quran: “…and We sent down Iron, in which is (material for) mighty war, as well as many benefits for mankind...”

The fact that it is not said, “We extracted iron from the ground for man” but it is said, “We sent down iron” indicates that iron is a bounty in all aspects. We see something similar in the verse that mentions sending down cattle in pairs. (az-Zumar,6 )

The meat, milk, hair, leather, and today the bones, blood and even the manure of those animals are used.

They are embodied bounties and mercy; therefore, those animals are called “anam”, which is derived from the same word as nimah (bounty) in Arabic.   

The phrase “send down” (inzal) is used for the rain as well as for those animals and iron that are granted for the benefit of man. Rain, light and heat are heavenly bounties; they are sent down from the sky. Similarly, those blessed animals and iron are among the greatest bounties; they have important places in the life of mankind.

Another important aspect related to the issue is this: The word “inzal” does not always mean “send down”. It sometimes means “grant bounties”. For instance, the word “nuzul” is used for the refreshments that are given to the visitors that come from a long way as soon as they arrive.  In the following verses the word is used in the meaning of giving a feast, treating and entertaining:   Aal-i Imran 198 , al-Kahf 102 and 107, as-Sajda 19, as-Saaffat 62, Fussilat 32 al-Waqia 56 and 93.

Thus, the word “inzal” can also mean“granting, treating”. (Ass. Prof.  Şadi Eren)

Some interpreters say that the phrase "We sent down"can mean "We created" in Arabic.Tantawi, an interpreter of the last century, states that the phrase “anzalna= We sent down” denotes the first ages of the world and that iron could only be sent down like rain when it was in the state of steam in his 26-volume tafsir, mentioning the aspect of the scientific miracle of the Quran. It is definitely known today that the earth was a ball of fire billions of years ago and then it cooled down in the course of time, having a crust and that the center of the earth is still in the form of a mass of fire having a temperature of thousands of degrees centigrade.  

The strongest theory regarding the creation of the earth is that the earth was a cold mass that formed as a result of the compression of small particles in the beginning. Then, the particles that were affected by the radioactive matters in the mass melted wholly or partly and then the earth crust was created as a result of the cooling that took place later.    

Halond divides the period of creation into three; the first period is the first moments of the world. In this period, free melted iron is present abundantly on the top layers of the mantle.

In the second period, iron moves to the depths of the mantle rom the top layers. It denotes that iron was sent down.

The related verses are as follows:

“Proclaim! (or Read!) in the name of thy Lord and Cherisher, Who created―
Created man, out of a (mere) clot of congealed blood:
Proclaim! And thy Lord is Most Bountiful―
He Who taught (the use of) the Pen―
Taught man that which he knew not.” (al-Alaq, 96/1-5)

These verses are the first revelation that was given to the prophet Muhammad (PBUH) and it orders the Prophet and all Muslims to read and encourage them to write with pen and progress in sciences. The first revelation starts with the order, “read” and the repetition of that order twice shows how reading and science are important in the life of man and religion. It is significant that Qur’an defines the difference and superiority of human among living things with his characteristic of learning. (see al-Baqara 2/31)

When Jibril (AS) asked the Prophet Muhammad (PBUH) to “Read”, He answered, “I do not know how to read” by thinking that reading can only be performed by literate people. So, the third verse is an answer in a sense for the indirect excuse of the Prophet (PBUH). So, according to this, God’s grace is infinite; He created man from “Alaq” (the Zygote) and made Him a perfect living creature and raised him to a great position like prophethood by His (Qudrah) power as He is able to teach some of His slaves as He wishes from usual ways; that is, letting them to learn from a teacher by using pencil and other tools for learning but He also has the power to teach some of His slaves that He wishes without a teacher or a learning tool.

In the 4th and 5th verses, the importance of pen is emphasized  since there are many great benefits in a pen. With the help of pen, sciences are taught, wisdoms are recorded, and previous events were written. Divine books were written; in short, civilizations gained continuity and were transferred from one generation to another; God taught man what he did not know, saved him from the darkness of ignorance and let him embrace the light of science.

When the function and aim of “pen” are considered, it is necessary to say that this covers all reading, writing and information gaining tools from pen to computer. (See. Kur’an Yolu, Committee, the interpretation of the related verse)

So, it is God who teaches writing with pen and lets man have the knowledge of science. Otherwise, man, who was created from cloth, can know neither the pen nor writing.

Accordingly, every teacher undertakes the duty of the pen.

On the other hand, it is possible to understand the verse, “He taught man that which he knew not” as He taught man by creating the powers, talents and abilities, by showing evidence and by sending verses as a divine gift and also as He taught man to obtain things through working. (see Elmalılı, Hak Dini, the interpretation of the relevant verse)

Wherever and whenever there is a conversation over reading, knowledge etc., this is sure to be said: “Our holy religion has attached great importance to reading. In the same way, the first command of the Holy Qur’an was “Read !”.

That is correct. The first command of Qur’an was “Read!”. Yet, we always ignore reading the following part of this Qur’anic word.

What is the real intention of the command “Read!”, which was directed to the Ummi (illiterate) prophet (PBUH) and through him to all of us ? Does that mean how to read and write ? For example, did the Prophet Muhammad (PBUH) start to learn how to read and write after this command was given? If not, what lessons did he take from this command? Does that command mean that “what and how you read is not important, what is important is to read.” ?

In order to find answers to all of these questions, we need to read the verses that follow this verse, which starts with “read.”

“İqra’ bismi rabbikalladhi khalaq”; namely, “Read in the name of thy Lord who createth.”

What Qur’an means to imply is not a random “reading.” It certainly is not reading any written books. It is such a reading that it means, be it either any book or the book of the universe whose each sentence and letter is full of wisdom and meanings, reading “in the name of thy Lord who createth.”  

 

The Prophet (PBUH), who was given this command for the first time, read the verse exactly in this sense; and afterwards made every endeavor to read every moment and everything “in the name of Lord.” It was such a reading that, as German poet Rilke puts it, “even angels were filled with admiration.” He was an illiterate prophet; he could not read and write; but it was him who read the book of the universe, the book of human nature and the Qur’an most perfectly.   



 Alaâddin Başar (Prof. Dr.)

What does the event of baqarah (Cow, heifer) tell us? You know cows. They are blessed animals from whose breasts we get healing milk and get protein from their meat. It is also acceptable to cut them, as a sacrifice, the one who cuts it, and the one who has it cut are likely to gain divine pleasure.


So why is to cut cows important? Does the Quran mention it only as an event that a group of people who took their places in history experienced? What does this matter signify for us?

First, let us recall the historical event. In Egypt, through the fertility that the River Nile carried, the scorching desert was replaced by fertile lands. The soil was irrigated, cultivated, and people got abundant harvest. Since the agriculture then was dependent on plough, and plough on cows and oxen, these animals gained so much value in the eyes of people.


These people, in whose lives cows took such a central place, concluded in the course of time that if it had not been for cows, they would not have ploughed the soil and they would have had to go hungry and eventually would have died of starvation. They saw cows as sacred. They did not let anybody harm them even touch them. Cows that gained their immunities were now sacred.


Yet when people directed their attention to cows instead of loving and thanking Allah (SWT) who created themselves, the River Nile, soil, animals; the Allah Almighty sent Moses (PBUH) to them. And Moses (PBUH) cut a cow as a sacrifice. That Moses cutting the cow is quite symbolic. With this act of cutting, the idea of worshipping cows, the belief through cow-worshipping is ended and obliterated.


People who embrace causes instead of acknowledging them to come from Allah (SWT) in one respect deify them with this kind of inclination. In this respect, everybody has a cow to cut. Cows, namely causes change in accordance with the ages and people; but the meaning that cows and cutting cows bear does not change.

If any do seek for glory and power― to Allah belong all glory and power… (Surah Fatir 35/10)

The fact that “dignity” which has meanings of glory, honor, power and superiority is due for Allah does not mean that man can never use these qualities but that all kinds of honor and value of man comes from Allah and they become valuable only with the contentment of Him. Thus, this (honor) is attributed to Allah, His messenger and believers in another verse (see. Surah Al-Munafiqoon, 63/8)

The continuing sentence of the verse starting with “There will be a compelling torture for the ones who make evil plans backhandedly and their traps will be ruined” is a reference for the truth that dignity cannot be obtained by developing devilish plans. (Kur'an Yolu, Diyanet, IV/405)

Obtaining dignity and honor is possible through believing Allah and being a slave for Him. Being a slave for Allah saves man from the slavery of nafs (evil commanding soul) and evil and from becoming a slave of slaves.

The Prophet (pbuh) stated the following: Allah elevates a person who shows modesty for His sake.” (Musnad, II, 386) In the verse, it is stated that a person who wants dignity from anyone other than Allah will be left alone by Allah. The following is stated about a group that seeks dignity and honor among unbelievers “Those who take for friends Unbelievers rather than Believers: is it honor they seek among them? Nay,― all honor is with Allah.” (an-Nisa, 4/139) Thus, Allah informs us that dignity and honor belong to Allah and that He humiliates or elevates a person through dignity and honor. The Prophet interprets the verse, “If any do seek for glory and power― to Allah belong all glory and power” as follows: “A person who wants dignity and honor in the world and in the hereafter should obey the One who has dignity and Honor” (Daylami, Firdaws, V, 253.)

Author: Alaaddin Başar (Prof.Dr.)

Man is a being that has weaknesses. The Quran states it as follows in a verse: “Man was created weak (in flesh).” (an-Nisa, 28) This weakness becomes manifest even when he is born. The babies of other animals start to stand on their own feet and live on their own after a short while. However, the baby of a human being learns to stand in one or two years. He learns some benefits and harms in 15-20 years. He needs to learn the laws of life during his life. 

Besides, man is a very sensitive being. He cannot put up with much heat or cold. He cannot bear hunger or thirst. A microbe can easily make him ill. A comet frightens him. He thinks about the past and becomes sad. He thinks about the future and becomes worried. His wishes extend to eternity.  

We also have humanly weakness. Those weaknesses are some of our habits and characteristics. We can deal with some of them as follows: 

1. Forgetfulness
Man has the disease of forgetfulness. There many examples of forgetfulness in the life of every person. Hazrat Adam, the first man, experienced forgetfulness, too. It is stated as follows in the verse:

We had already beforehand, taken the covenant of Adam, but he forgot... (Taha, 115)

Hazrat Adam was ordered not to approach the forbidden tree. He approached the tree due to the delusion of Satan and ate the fruit of that tree. Consequently, he was sent to the world. (al-Baqara, 35-37)

This characteristic of Hazrat Adam is present in the sons of Adam. The worst form of forgetfulness is forgetting oneself and the reason of creation. It is called heedlessness. God Almighty awakens man from the sleep of heedlessness through some misfortunes, and turns him toward the purpose of his creation. However, most people forget it again. The Quran mentions this issue as follows:

When trouble toucheth a man, he crieth unto Us (in all postures)― lying down on his side, or sitting or standing. But when We have solved his trouble, he passeth on his way as if he had never cried to Us for a trouble that touched him!... (Yunus, 12.)

2- Stinginess
One of our humanly weaknesses is love of goods. The Quran mentions this issue as follows:

Truly man was created, very impatient― Fretful when evil touches him; And niggardly when good reaches him...
(al-Maarij, 19-21)

The hadith, “If the son of Adam had a valley full of gold, he would want one more...” (Muslim, Zakah, 117) draws attention to that humanly weakness. It is possible to see the same characteristic in babies, too. It is very difficult to take something from the hands of a baby; however, he will readily take what you give him.

3- Haste
Man is a hasty being. He wants to obtain things at once. He tries to taste the happiness of the hereafter in this world: “…Our Lord! Give us (Thy bounties) in this world!" but they will have no portion in the hereafter” (al-Baqara, 200)

As a matter of fact, this world necessitates patience and perseverance. What is essential is bliss in the hereafter not in this world. It is no use exchanging the diamonds of the hereafter with the glass pieces of this world. This short life is like a moment compared to eternal life. However, man works only for this world because he does not know the hereafter. He tries to take pleasure from life by saying, “Life is only this life.” As it is stated in the Quran, “man is given to hasty (deeds).” (al-Isra, 11.)

4- Being praised
Almost everybody likes being praised. He likes what he does. However, his share in what he takes pride in is very little. For instance, he takes pride in the beauty of his voice. However, if Allah did not give him such a voice, he would not be able to do anything.

The Quran reminds us the following regarding the issue:

Think not that those who exult in what they have brought about, and love to be praised for what they have not done,― think not that they can escape the penalty! (Aal-i Imran, 188)

There are two issues that are rejected in the verse:
1. To take pride in what one does.
2. To love being praise for what one has not done.
As a matter of fact, man was created to praise Allah not to boast of himself.

5- Neglecting serving
Man avoids serving but desires earning something due to his nature. When there is a task to do, nobody wants to be around. However, when it is time for reward, everybody demands it. The following event mentioned in the Quran is a good example regarding the issue:
The Prophet set off to go to Makkah for umrah with 1400 Companions. At that time, Makkah was under the rule of the polytheists. Some Bedouins did not take part in the expedition because they feared that a war would break out. They stayed behind due to lame excuses. However, the same people wanted to join the army when the army set off to take the Khaybar booty. This time, God Almighty prohibited them from taking part in this expedition. (al-Fath, 11-15 )

6- Making up excuses
People who cannot do useful things console themselves with some excuses. They do not want to see their mistakes. For instance, let us have a look at the excuses of some Bedouins who did not take part in Hudaybiyah expedition: “’We were engaged in (looking after) our flocks and herds, and our families; do thou then ask forgiveness for us.’ They say with their tongues what is not in their hearts...” (al-Fath, 11)

There is a saying: ”The crime is ownerless.” However, “Not to see one’s faults is a greater fault than the first fault.” (Nursi, Lem’alar, 84) A person who sees his fault tries to get rid of that fault.

There are so many weaknesses like that in the nature of man. In fact, those weaknesses are important essentials in the spiritual development of man. Angels have no weaknesses like that; so, they do not have any struggles. When there is no struggle, there is no development.   

An important secret of the superiority of man over angels is hidden in his weaknesses. It is not easy for a naturally stingy person to act generously by overcoming his soul. It is not something to be despised for a person who is inclined to praise himself to say, “All praise and love belong to Allah. All good deeds and beauties come from Him.”

Those weaknesses are not weaknesses that cannot be overcome because Allah states the following in the Quran: “On no soul doth Allah place a burden greater than it can bear” (al-Baqara, 286)

"And We gave You the shade of clouds and sent down to you manna and quails saying: "Eat of the good things We have provided for you"; (but they rebelled); to Us they did no harm but they harmed their own souls." (Al-Baqara: 57)


The halva (manna) that Allah sent down to the Israelites, who killed their prophets, is described as above in the Quran.
Allah sent a cloud over the Israelites to protect them from the scorching sun of the desert. The desert without rain and clouds was like a hell gushing out fire and spreading blazes. Allah sent a cloud to cool them and sent down halva and quails when they ran out of food and drinks from the heavens. Thus, the desert that was like a hell before was transformed into gardens of paradise where they lived comfortably. However, the Israelites did not find it suitable to their honor to thank Allah for His so many blessings.

Interpreters (mufassirs) put forward different ideas about the meaning of manna. Ali bin Abu Talha reports Ibn Abbas saying Manna was sent down onto the trees and they ate it as much as they wanted Mujahid states that it was something sticky. Suddi says They said: Oh Moses! What shall we do here? Where is our food? So Allah sent down manna for them. Katada says it came down like the snow comes down and it was whiter than milk and sweeter than honey. Katada also says manna came down from dawn to dusk.

As the verses of the Quran states and as the interpreters have explained for ages, today in some woody locations a sweet, healing substance called gezo, sira or manna come down onto the trees. It is stated by the people of Mardin, Cizre that during every spring and summer this substance comes down abundantly. Sheikh Mehmet Bahir Haşimi of Cizre says first some humble lightnings are seen in the sky and then manna starts to come down like snow onto only the woody parts of Cizre. This manna which is stated to be sweeter than honey and sugar sticks on the leaves of oak trees only. Manna does not stick on the leaves that can harm the essence of it. The acid manna contains is much less than the sugar and the desserts in the market.

What does the Bible (the Old Testament and the New Testament) say?

Manna is mentioned in the Bible. Christians call what the Quran says manna as Tomana. In the verse in the 11th chapter of the Book of Numbers in the Old Testament the following is stated:
"Now the manna was like coriander seed, of the color of bdellium, white and bright.
And the people went about, and gathering it, ground it in a mill, or beat it in a mortar, and boiled it in a pot, and made cakes thereof of the taste of bread tempered with oil.
And when the dew fell in the night upon the camp, the manna also fell with it.


The verses in the Exodus chapter of the Bible indicate the existence of manna:
"In the evening quails came up and covered the camp; and in the morning dew lay round about the camp. And when the dew had gone up, there was on the face of the wilderness a fine, flake-like thing, fine as hoarfrost on the ground. When the people of Israel saw it, they said to one another, "What is it?" For they did not know what it was. And Moses said to them, "It is the bread which The Lord has given you to eat."


Christians and Jews believe in manna at least as much as we do. However, Jehovahs Witnesses, who say that they believe in the Bible, do not believe that manna was sent down. In addition, the British Science magazine Nature dealt with manna in issue 1981in January.

As a result, people who deny the existence of Allah although they eat the limitless foods, no matter what they contain, that He created deny the living, sweet, perfectly-colored and aromatic foods that come out of the lifeless, tasteless, colorless and odorless soil; they will definitely deny manna that comes down from the heavens. Belief necessitates testing and trial.

“And We gave you the shade of clouds and sent down to you Manna and quails, saying: "Eat of the good things We have provided for you:" (But they rebelled); to us they did no harm, but they harmed their own souls.” (Al-Baqara, 57)

Manna that God sent down from the sky to the Children of Israel who murdered their Prophets is narrated as follows in the Quran: .

God sent a cloud on the sons of Israel in order to protect them from the scorching desert heat. The desert without rain or cloud was like a ‘hell’ that emitted fire and sparked flames. God sent down the shade of clouds to cool them, and sent manna and quails when their reserves ran out of food and beverages. In this way, the desert which was not different from the hell before, turned into the gardens of Eden in which they settled down quietly. However, despite these abundant blessings of God, the sons of Israel did not feel it beneath them to be grateful at least for once.

Tafsir scholars put forward different ideas about what Manna means. Narrating from Ibn Abbas, Ali Ibn Abu Talha says:

 “Manna was falling upon the trees on the people, and they were eating this Manna however they wanted.”

Mujahid also says that Manna is something like adhesive. On the one hand, Imam Suddi says: “They told ‘Oh Musa! How will it be here, where is the food for us?’ Therefore, God sent down Manna (halva) on them. They were falling upon the ginger tree.”

On the other hand, Qatada says that Manna was falling upon the ground like snow and it was whiter than milk, sweeter than honey. Qatada, moreover, points out that the halva was falling from dawn to sunrise.

Today, in the manner that the verses of the Qur’an express and tafsir scholars interpret, there is a sweet and healing matter which is called “gezo”, “stum” or directly “manna” and pours down onto the woodland in some regions.

It is stated by the local people that this stum is pouring heavily in every spring and summer in Mardin, Cizre. Sheik Mehmed Bahir Hashimi of Cizre expresses that first modest lightning flash, then, the halva start to fall from the sky like snowing only onto the woodland parts. The halva which is indicated to be sweeter than honey and sugar adheres to the leaves of oak tree. However, the halva does not adhere to the leaves in a way to ruin its content. Halva contains less acid than the sugar and sweet on the market.

 

What do the Torah and the Bible say for this matter?

 

Manna takes place in the Holy scripture (The Bible and Torah). Christians call the halva as ‘tomana’ while Qur’an calls it as ‘manna’.

The following  is stated in a verse in the chapter of Numbers in the Torah.

“And the manna was as coriander seed, and the color thereof as the color of bdellium.  And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it: and the taste of it was as the taste of fresh oil. And when the dew fell upon the camp in the night, the manna fell upon it.”(Numbers 11:7, 8, 9)

 

The verses in the chapter of the Exodus of Torah indicate the existence of manna.

 

“And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host. And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground.  And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, this is the bread which the LORD hath given you to eat.” (Exodus 16: 13, 14, 15)

 

Both Christians and Jewish people believe in the Manna at least as much as we do. However, the Jehovah’s witnesses, who say that they are dependent on the Holy Scripture (the Bible), do not believe that manna is still falling down. In addition, the English science magazine ‘Nature’ treated the topic in the issue of January 1981.

In conclusion, if the gainsayers who deny the limitless blessings of God even though they eat the food He provides no matter what its nature is deny vivid, sweet, wonderfully colored, brilliantly scented foods coming out of the tasteless, colorless, scentless ground, they will certainly deny the manna which falls from the sky.

Faith is made up of trial and testing.

Allah is He Who created seven Firmaments and of the earth a similar number, through the midst of them (all) descends his Command " (Al-Talaq, 12).

First we should say that since the numbers like seven, seventy and seven hundred are used to describe plentitude in Arabic, seven layers may indicate the plentitude of those layers

As a matter of fact it is possible to deduce different meanings from this expression in the verse. As far as it is understood today space is not an endless vacuum but it is full of a substance called aether.

Layers like water, vapor and ice form from hydrogen and oxygen. Similarly, the Almighty Glorious arranged the seven layers of the heavens from the substance aether in a very fine system and created the stars in it. The moving stars travel in the heavens like the fish.

It is possible to infer from this verse that all of the visible heavens form one sky of this world and that there are six more layers of sky. The expression about the earth may also indicate different meanings. However, here we will deal with only one aspect of the expressions about both the heavens and the earth, that is, the apparent meaning.

It has been proved that the heavens and the earth consist of seven different layers by astronomy and geology.

Lets examine the seven-layer world with a radius of 6370 km beginning from its crust towards the core. (1) This structure consists of the following seven layers from outside to inside:

1- (Lithosphere or Crust)
2- (Hydrosphere)
3- (Upper Mantle, Astenosphere)
4- (Transition Zone)
5- (Lower Mantle, Mesosphere)
6- (Outer core)
7- (Inner core)

1- Lithosphere or Crust
The crust which is also known as the lithosphere is located in the outermost part of the earth. The average thickness of the crust is about 33 km; it is thicker under the land (35-40 km, under the Tibetan Plateau 70 km) and thinner on the ocean base (8-12 km). It consists of two parts with different chemical composition and density. One of them is the granitic crust that consists of rocks in granite composition; the other is the basaltic crust that consists of rocks in basaltic composition.
The elements silicon and aluminum are dominant in the granitic crust. Therefore it is lighter; its density is between2.7-2.8 gr/cm3. It forms the upper layer of the earths crust. Structures containing silicon and magnesium are dominant in the basaltic crust. Therefore it is heavier than the granitic crust; its density varies between 3 and 3.5 gr/cm3. It lies under the granitic layer and on the oceanic base. Therefore the basaltic crust is sometimes called the oceanic crust. (2)

2- Hydrosphere:



The seas, lakes, rivers and underground waters on the earth form the hydrosphere. ¾ of the earths surface is covered with water. (3)
Mantle
The mantle consists of three different layers; upper mantle, transition zone and lower mantle. It forms 83% of the worlds volume and 66% of the worlds weight.
3- The thickness of the upper mantle is 360 km and the density is between 3.3 and 4.3 gr/cm3.
4- The transition zone lies between the upper mantle and the lower mantle. It is 600 km thick.
5- The lower mantle consists of denser and more elastic rocks. It is 1900 km thick.

Core
The core forms the part of the earth from 2900 km to 6370 km. It is divided into two as the outer core and the inner core.
6- The Outer Core: It forms the part between the 2900 th km and 5150th km. The main substance of the outer core is molten iron and nickel. Since the secondary (S) waves of the earthquake waves cannot pass through the outer core, this part is understood to be in a liquid form. Secondary waves cannot pass through liquids.

7- The Inner Core: The density reaches to 12.3 gr/cm3 and the temperature to 4300 degrees in the boundary of the outer and inner cores. The composition of the inner core consists of crystallized iron and nickel. As it is known, the earth on which we live has the property of a giant magnet. Its magnetic field emanates from the arrangement of its liquid outer core as a dynamo. Thanks to this property the compass needles always orientate towards the same point. (4)
Seven-layer heavens
"He Who created the seven heavens one above another; no want of proportion wilt thou see in the Creation of (Allah) Most Gracious. So turn thy vision again: Seest thou any flaw?" (Mulk, 3).

We live under the atmosphere; just as the fish living in the sea. Before we soar to the upper parts of the sea of air, lets know about the general characteristics of the atmosphere.

The atmosphere consists of 78 % nitrogen, 21 % oxygen and very little argon, carbon dioxide, hydrogen and other rare gases. If this rate were not maintaned, life on the earth would not be possible. The atmosphere also functions as an umbrella that protects the living things in the world from harmful radiations. For instance, the atmosphere filters the ultraviolet rays from the sun. If it did not filter them, these rays would kill all of the living things. If the atmosphere did not exist, the temperature in the world would be over 100° C during the day and it would be freezing during the night. It shows that the atmosphere also regulates the heat energy.

One of the most important aspects of the atmosphere is that it carries the rain clouds to the areas where they are needed.

The atmosphere is a great blessing of Allah that has the most indispensable substances like nitrogen, oxygen and carbon dioxide. Just suppose that there was no oxygen, would the smallest units of our body, the cells, function? Without oxygen we would not be able to burn what we eat and get the necessary chemical energy. Thanks to oxygen the burning called oxidation takes place in the cells and the molecules that form the food undergo chemical changes.

It is very difficult to say something about the thickness of the atmosphere. The weight of 1 mil cube of air in the sea level is 6 million tons. 350 km up, the weight of the air with the same volume is 60 grams. As it can be understood from this example the density of the air decreases as we go up. About 130-140 km up, since there are not enough moving air molecules, sound waves cannot be transmitted and as a result it is not possible to hear even the sound of a hammer.

The layers that form the atmosphere and the space(*):

1- Troposphere,
2- Stratosphere,
3- Chemosphere,
4- Mesosphere,
5- Ionosphere,
6- Exosphere,
7- Magnetosphere.

1- Troposphere: The lowest layer of the atmosphere in which we live is called the troposphere. The troposphere varies in terms of temperature and humidity rate depending on the regions. Its thickness changes between 0 and 16 kilometers.



2- Stratosphere: It forms the second important layer of the atmosphere and lies over the troposphere. It lies between 11th and 50th kilometers. Most of the military planes travel in this layer. The temperature is about fifty-five degrees under zero (-55°C). There are no winds in the stratosphere and consequently no clouds.

3- Chemosphere: It reaches to an altitude of 80 km and lies over the stratosphere. Gas molecules are transferred into atomic gas or vice versa here.

4- Mesosphere: It forms the middle part of the atmosphere.

5- Ionosphere: It reaches to 400 km over mesosphere. The air is charged with electricity in this layer because the atoms of the gases that form the air have lost or won electrons. This layer is called the ionosphere because it contains electrically charged atoms, namely electrons.



The ionosphere reflects the electrically charged particles and radio waves. Otherwise how would we hear the broadcast of the radio station at other end of the world? Thanks to this property we can easily listen to the radio broadcasts of overseas countries on the short wave. As for the waves of television transmitters; they cannot be reflected here, they pass through this layer.

6- Exosphere: It is the layer over the ionosphere where the density of the air decreases a lot. Since the density of the air is very low, friction is very little and negligible. Therefore the artificial satellites constructed by human beings rotate around the world in this layer.

7- Magnetosphere: It fills the eternity of the space. It is a vast endless place where there is no atmosphere, that is, air. It partly contains the exosphere too and covers the space beyond 64 000 km.

As it can be understood from this short explanation, the Quran indicates the outmost boundary of the sciences and encourages the human beings to search the wisdom, art and system in the works of Allah. Naturally these encouragements and indications are in a way that is appropriate to the understanding and realization of the human beings in all ages and open to various interpretations.

(1) http://pubs.usgs.gov/publications/text/inside.html
(2) http://ess.geology.ufl.edu/ess/Introduction/Hydrosphere.html

Sorularla İslamiyet

Badiuzzaman Said Nursi explains the issue as follows:

“If you say: We frequently offer supplications, but they are not accepted. But the verse is general, it states that every supplication is answered.

To answer is one thing, to accept is something quite different. Every supplication is answered, but its being accepted and exactly what was sought being given is dependent on Almighty Allah’s wisdom. For example, if a sick child calls the doctor, saying: 'Doctor! Doctor!', and he replies: 'Here I am, what do you want?', and the child says: 'Give me that medicine!', the doctor will either give him exactly what he asks for or something better and more beneficial for him. Or knowing that medicine is harmful for his illness, he will give him nothing.

Thus, since Almighty Allah is all-present and all-seeing, He responds to the supplications of His servants. Through His presence and response, He transforms the desolation of loneliness and solitude into familiarity. But He does this, not in accordance with man’s capricious and importunate demands, but in accordance with the requirements of dominical wisdom; He gives either what is sought or what is better than it, or He gives nothing at all." (Sözler, Yirmi Üçüncü Söz (Words, Twenty-third Word))

There are also hadiths regarding the issue; the Prophet (pbuh) is reported to have said the following in the hadith reported from Abu Hurayra:

“The prayer of each one of you is accepted unless you hurry. However, there are some people who hurry by saying, 'I prayed to my Lord but He did not accept my prayer.' ”

Another narration of Muslim is as follows:

“The prayer of a slave is accepted unless he demands something sinful, or the severing of the ties of kinship.”

The narration in Tirmidhi is as follows:

“There is not a Muslim upon the earth who calls upon Allah with any supplication, except that Allah grants it to him, or he turns away from him the like of it in evil; as long as he does not supplicate for something sinful, or the severing of the ties of kinship.” (Tirmidhi, Daawat 145)

As it is understood from the hadith, man's prayer is accepted unless he wants things that are regarded as sin and haram.

...Your Lord said, 'Call on Me; I will answer your (prayer).' Sinceboth prayer (dua) and worshipping are mentioned, dua needs to be interpreted as worshipping or worshipping needs to be interpreted as dua; tafsir scholars explained it in two ways. The first one, dua means worshipping in many places in the Quran; so, it means worship me and I will give you thawabs and rewards. According to this interpretation reported from Ibn Abbas, Dahhak and Mujahid, "demanding" is not done only by the tongue but it is also necessary "to demand by deeds". Thus, the following explanation will be appropriate for the meaning: For, those who turn away from worshipping, that is, those who do not want to worship Me because of their conceit, they will definitely go to Hell in an abased and despised state. Secondly, "Beg me so that I will give you" means ask from meso that I will give you; this is what is reported from Suddi and understood at first sight. However, according to this, worshipping needs to be interpreted as dua. 

The subtlety in expressing it in two ways aims to express that dua necessitates worshipping; on the one hand, dua is like the bone marrow of worshipping; on the other hand, worshipping is one of the conditions for dua to be accepted.   

This order of dua is very important and remarkable. First, the expression of man's partial free will and the rejection of force exist here. Whether in the sense of worshipping or dua, asking/demanding is ordered in both of them; it was laid as a condition for the slave to want so that Allah will give him in return. It is such a condition that when the condition lacks, the thing to which condition is attributed will lack; therefore, the warning "to enter Hell" is introduced. Then, order is for the necessity; as for the issue whether every prayer is accepted or not, it is based on demanding as it is understood from the following verse:

"Nay― On Him would ye call, and if it be his Will He would remove (the distress) which occasioned your call upon Him." (al-An'am, 6/41)

What is understood from here is that conditional postulate is not universal but ignored.

"To Him mount up (all) Words of Purity: it is He Who exalts each Deed of Righteousness." (Fatir, 35/10)

According to the meaning of the verse above, it is also based on some conditions of acceptance. Therefore, it is mentioned with worshipping here. The following is reported in Kashshaf from Ka'b:

"Allah gave this ummah three properties that He did not give them to anybody in the past except His prophets. He said to every prophet, "You are My witness over people." He said to this ummah, "That you might be witnesses over the nations." (al-Baqara, 2/143)

"There can be no difficulty to the Prophet in what Allah has indicated to him as a duty." (al-Ahzab, 33/38)

According to the meaning of the verse above, He said, "There is no difficulty to you."He said to this ummah,

"Allah does not wish to place you in a difficulty." (al-Maida, 5/6)

He said, "Pray to me; I will answer your prayer." He said to this ummah,

"Call on Me; I will answer your (prayer)." (al-Mumin, 40/60)"

"Beg me; I will answer your prayer" takes place as follows: Call me so that I will answer you. It means as follows: Demand Me from me and I will answer you; you will find Me; he who finds Me finds everything. For, the following is stated in the Quran:

"Verily, when He intends a thing, His command is "Be" and it is." (Yasin, 36/82)

This is the prayer that is not rejected. As a matter of fact, the following is stated in some hadiths: "He who demands me finds me." Those who act conceitedly and does not worship me, that is, does not pray to me and demand from Me, will be away from Me and will be abased and despised in the Hell of deprivation. (Elmalılı Hamdi Yazır, Hak Dini Kur'an Dili, The interpretation of the relevant verse)

The chapter of Qaf, verse 6: "Do they not look at the sky above them?― How We have made it and adorned it and there are no flaws in it?"

The stars and systems in the sky have been arranged through sound physical laws and have been kept in balance based on definite criteria. It is such an arrangement that one system or star does not pass the boundary or orbit of another system or star; they move in their own orbit.

In the verse, the sentence, «wama laha min furuj (and there are no flaws in it)» attracts the attention to the fact that there are no rifts, cracks, crookedness or discord. This sentence expresses that there is no imbalance, discord and haphazardness among the celestial bodies and in the systems to which they belong. The scientific studies about astronomy that have been made so far have determined this truth partially but they have not got rid of skepticism fully. However, more serious and resolute studies and determinations in the future will confirm the Quran; and every discovery and determination will bow down before the Quran.

(see Celal Yıldırım, İlmin Işığında Asrın Kuran Tefsiri)

 “And verily in cattle (too) will ye find an instructive Sign. From what is within their bodies, between excretions and blood, We produce for your drink, milk, pure and agreeable to those who drink it.” (an-Nahl, 16/66)

Another example and proof for God’s existence and oneness is animals. God Almighty produces the milk which is pure and a total nutriment that we drink, between excretions and blood of animals.

It is also a scientifically known fact that the food that a living thing eats is digested in stomach and bowels. The excretion remains in the bowels; the blood that arises is absorbed by glands and sent to the blood vessels. The first purification is completed in this way.

After that, some portion of the blood that comes from the milk glands becomes nourishment for the cells of these glands and the remaining part becomes milk at the breasts which are in the form of taps.

Modern science says that for the food which is eaten by animals to become milk, the food is digested in the stomach and after that it is separated from excretion, and then from the blood, becoming milk. 

With the expression “min bayni farsin wa damin” (between excretions and blood) in the Quran, it is stated that after the food is purified between excretions and blood, it is transformed into milk in the breasts.

“It is interesting that blood is mentioned in the formation of milk. Blood circulates through the body and carries necessary nutrients and oxygen to tissues and organs. Thus, blood plays an important role in the production of milk through nutrients. It is seen that the Quran, which mentioned the role of blood in the vital activity of the body and the formation of milk fourteen centuries ago, cannot be the word of a human being because there was not a school that had and taught information like that which formed the fundamentals of science at that time.” (see Celal Yıldırım, İlmin Işığında Asrın Kur’an Tefsiri, Anadolu Yayınları: 7/3346

It was impossible for the Messenger of Allah, who conveyed that information through the Quran 14 centuries ago, to know it on his own. It was Allah who taught it to him through the Quran.

A son was a symbol of power at that period. The sovereignty among tribes was decided by power. The tribe with more people had the power. Arabs used to call a person who did not have a son as dying out and other similar nicknames. According to tafsirs, when the Prophet Muhammad (pbuh)‘s sons died, disbelievers called and nicknamed him “abtar” ( infertile ). They wanted to insult him by saying “Let him go; he is the one who will die out”. (Tabari, Tafsir, XXX, 212)

So this verse (ayah) condemns their behaviour and states that even if they had children, they would be the ones who would die out. For, they will be remembered with hatred and curse till the Day of Judgment but the Prophet Muhammad (pbuh) is remembered with Allah’s compassion and his name is called next to Allah’s name five times a day in adhan (call to prayer) all around the world.

Because idolaters in Mecca looked at the events only superficially, they regarded the Prophet Muhammad (pbuh) as weak and alone. They regarded themselves as crowded and powerful; so they were sure that the Prophet Muhammad (pbuh) would fail his mission. Razi says, “Allah turned the case against them. He stated that the actual powerful ones were the ones supported by Allah and the weak ones were those who were lowered by Allah. So while kathrat and kawthar (multitude and bounties) were given to the Prophet Muhammad (pbuh), being abtar (infertility), and humiliation were given to his enemies . It is a glad tiding for Muslims who follow the path of the Prophet Muhammad (pbuh) and who maintain his faith and determination. (Kur'an Yolu, Diyanet Tefsiri, V/665-667)

The sun was given as many planets as it can rotate, the tree was given as many branches as it can carry, the man was given as many hands as he can carry. The burden of the camel is different from that of the ant. He did not impose flying on the fish or swimming on the lion.

Human beings were ordered to do things as much as they could, as a matter of fact a lot less than they could by the grace of Allah, in this world of trial. To carry out all of the orders of Allah and to avoid all of the prohibitions of Allah are within a human beings scope. Is it the limit for us to perform prayers five times a day, to fast for a month? Of course not!...

If human beings evaluate this reality well, know how to be patient, do not weaken their willpower by treating it roughly, and above all, do not become a burden for each other, they will be able to carry their burden easily and leave this world of trial honorably.

There have been a lot of interpretations for the above-mentioned verse. So many judgements have been made in accordance with the spirit of this verse in different branches of science (ilm). It has been judged that a person who is not rich will not be obliged to give zakat (alms), that a person whose hand or foot has been amputated will not have to wash these organs when making wudu (ablution).

Aqaid (belief) ulama (scientists) has treated the question of capability in terms of intelligence and has explained a frequently asked question as follows: A person living in an uninhabited part of the world alone without being aware of a community life is responsible for only the realities that he is capable of knowing with his sheer intelligence!..

We can define sheer intelligence as unguided intelligence that has not known divine orders, that has not faced with the light of prophethood. There are various views on the scope that such intelligence can reach. According to Maturidi, one of the aqaid imams, a human being can know his Creator with sheer intelligence. Such a person is responsible for believing in Allah but is not responsible for other elements of belief and Islamic judgements.

Al Ashari, who is another aqaid imam, argues that it is impossible for such a person to know Allah by His names and attributes, and says that such a person will be of the group of salvation, freed from hell.

As it can be seen both imams agree on the following point: A person is responsible for as much as he can know in the environment he lives.

The meaning of the chapter of Yasin, which is the heart of the Quran

- The word “Yasin” is one of huruf al-muqatta’at located at the beginning of the other twenty-eight chapters. Those letters are “mutashabih” (ambiguous, that can have various meanings) letters. Therefore, interpretations were made for the letters “Ya Sin” like the other letters with probable meanings.

- One of those interpretations is “O human being!” Those who interpreted it like that probably thought as follows: There is an address after the letters Yasin. Hz. Muhammad (pbuh) is addressed: “By the Qur´an, full of Wisdom,- Thou art indeed one of the messengers,”. This expression of the Quran necessitates the word “Ya-Sin” before it to be a “call”. Those letters (ya: a word of calling, sin: the word insan (human being) reminds the letter “Sin”) are suitable for such meanings. In that case, Hz. Muhammad (pbuh), who is the prophet of all human beings and their representative, is addressed as “O human being!” It is only one of the several interpretations.

- The following interpretations were also made for the word:

In Abyssinian, it means “O human being!” It means “ya Rajul! = O man!” This is a style of vowing/swearing; this word is a name of Allah. It is a code Allah uses for the access of His word. (see Tabari, the interpretation of the verse in question)

According to some scholars, Yasin is an address to the Prophet meaning “Ya Sayyid = O Master!” (Ibn Ashur)

- In fact, the letter “Y” is also used at the beginning of the chapter of Maryam: “Kaf-Ha-Ya-Ayn-Sad". It is certain that the letter “Y” is not a word of addressing/calling here.

- We should not forget that the expressions of the Quran are very comprehensive; the same word indicates several meanings because the Quran reflects Allah’s endless knowledge. From this point of view, it is the necessity of a mysterious style for the mysterious letters at the beginning of the twenty-nine chapters to express several meanings. In this context, when used as the names of the letters of the alphabet, the abjad value of “YA=(Y- alif - hamza) is twelve; the abjad value of the letter “Sin” is a hundred and twenty. The total is a hundred and thirty-two, which is the abjad value of the words both “Muhammad” and “qalb (heart)”. This conformability supports the view of the scholars who say that those letters are related to Hz. Muhammad (pbuh); it also sheds light on the relationship between “qalb (heart)” and Yasin as it is stated in the following hadith: “The chapter of Yasin is the heart of the Quran.”

Author: Alaaddin Başar (Prof.Dr.)

In many verses, the Quran teaches man not to be indulged in the world of emotions but to look at the realm of wisdoms. The Quran draws the attention of man to the wonderful works that he always sees, that he is accustomed to and that he neglects to contemplate.

One example:

Man is asked to look at the creation of man, the camels, the skies, the mountains and the earth in the chapter of al-Ghashiya:

Do they not look at the Camels, how they are made?― And at the Sky, how it is raised high? And at the Mountains How they are fixed firm?― And at the Earth, how it is spread out?
(al-Ghashiya, 17-20)

We will refer the vast meanings of the verses to tafsir books and point briefly to the similarity in the shapes of those beings that we are asked to contemplate.   

The one who placed the hump on the back of the camel is the same being who placed the mountains on the back of the earth like humps. The sky looks like a complete hump.

In the verse, the attention of the people is drawn to the camel first, to the sky then, to the mountains after that and to the earth in the end. This order is a rhetorical miracle on its own. Draw an imaginary line from the eye of the man to the hump of the camel; then draw a line from there to the sky; then lower that line to the mountain and to the earth. You will see another hump or the shape of a mountain.   

The following is stated in verse 88 of the chapter an-Naml:

Thou seest the mountains and thinkest them firmly fixed: but they shall pass away as the clouds pass away.

The movement of the hump means the walk of the camel; this verse informs us 1400 years earlier that the world is not fixed but that it moves.

This verse and many similar verses teach man to move to the doer from the work, that is, the creator of the work and to contemplate his soul and the realm with wisdom and by taking lessons. Those who take this lesson of contemplation from the Quran do not die like an ignorant Bedouin without watching the camel as it is necessary or like an astronomer without contemplating the sky.

One (such) way he followed. Until, when he reached the setting of the sun, he found it set in a spring of murky water: near it, he found a People: We said: "O Dhu al Qarnayn! (thou hast authority) either to punish them, or to treat them with, kindness." He said: "Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before). But whoever believes, and works righteousness he shall have a goodly reward, and easy will be his task as we order it by our command." Then followed he (another) way. Until, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun. (al-Kahf 85-90)

Eventually, he reached the place where the sun set. He reached the end of the place in the west of the earth with reference to the place where he had settled. According to the explanations given by tafsir scholars, he reached the west side of the Atlantic Ocean. They state that the islands called "Halidat" used to be regarded as the beginning of the geographic longitudes. However, today we do not exactly know what “Halidat” islands are.  To sum up, when he reached the Far West, he found that the sun virtually set in black murky water. Or, according to the pronunciation of the word as “hamiya”, he found the sun set in a scorching spring. Tafsir scholars interpreted the word “ayn” as water spring, “hamia” as murky and “hamiya” as scorching; it means he found the sun set in a murky or scorching spring. Thus, what is meant by that water spring is the ocean and especially the setting point of the sun in the horizon. Dhulqarnayn, who saw some of the sultanates end in the countries that he passed through on the way to the west, looked at the horizon when he reached near the ocean in order to see the setting of the sun; the vast ocean looked like a limited water supply and like the basin of a well surrounded by the sky compared to the vastness and highness of the property of Allah. However, it did not look like clear water that can be drunk but like a bottomless well with dark mud; when the sun set in the horizon, the fading sunshine with its colorful reflections seemed as if it was setting into dark mud, the point where the sun set was like a spring that got blurred and dark; it also looked like scorching ember with its color and vapor. That is, the impression made in the conscience of Dhulqarnayn by the setting of the sun was like that; the most exemplary meaning of this observation is to see that the magnificence of the world, which is bound to stop at a point, is limited and to understand that it is ephemeral.   

Then, after doing what he was to do in the west, he followed another way. He followed a way that led to the east from the west just like the sun that set in the west turned to the east; eventually, he reached the point where the sun rose. That is, he reached the point where the sun rose on to the earth without a barrier; that point might be the east coast of Africa but it is understood that the point is the Far East Asia. When he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun. They did not have any buildings or clothes. They were being tanned by the sun. As a matter of fact, there are some naked people like that in the Sudan and Australia today. What is meant by it, as it is known in general, if there is a significant covering and shelter, even tents cannot be regarded as significant coverings; so, it includes most of the people living in the desert.

In the verse, Allah mentions what He gave Dhulqarnayn and his characteristics. What are they? :

a) "Verily We established his power on earth."

We can explain "We established his power on earth" as follows:  "We settled him on earth". Besides, acting upon its usage in verse 56 of the chapter of Yusuf, we can interpret it as "We gave full authority to him in the land".

b) "We gave him the ways and the means to all ends."

The word “sabab” means "a means or tool that is used in order to reach or realize something". In this sense, we can interpret as "knowledge that will lead man to his aim and ideal". The best means through which something is reached or to realized is knowledge. There is no means greater than knowledge.  

Now, we will deal with the relationship between establishing (settling) and obtaining knowledge. Knowledge can be obtained in the secure environment provided by the establishment. It is difficult to obtain knowledge in nomadic societies.

We can say information precedes knowledge or vice versa. Allah granted him great bounties by providing him secure environment and means to reach his end.

The attribute of Dhulqarnayn, which means two horns or man of two ages, can be used to establish a relationship between those two things. One of the horns can be “security” and the other “knowledge”. Security and knowledge are among the most important elevated values. Is it not possible that those two horns denote those two values?   

"One (such) way (sabab) he followed."

If we interpret the word sabab as "means, tool, knowledge", we will explain it as follows: Dhulqarnayn followed the means or knowledge that Allah gave him. He used legitimate means in all of his activities. He did not resort to illegitimate means in order to reach and realize his aim. He followed legitimate means and true knowledge. That is, the third characteristic of Dhulqarnayn is that he always used legitimate means, that is, true knowledge. He never resorted to illegitimate means; he never followed them.  

Until, when he reached the setting of the sun, he found it set in a spring of murky water: near it, he found a People: We said: "O Dhu al Qarnayn! (thou hast authority) either to punish them, or to treat them with, kindness." There are significant deductions we will make from the verse we are interpreting (al-Kahf, 86):

a) Dhulqarnayn preferred to move toward the west first. It is stated that he reached the place where the sun set. The concepts the sun and the west (setting) were used together. Since the sun represents light, what Dhulqarnayn does is to follow the knowledge called the light.

Just like the sun, the knowledge and the prophets rose in the east. The lights of the sun go toward the west; similarly, it is necessary to send the light of the knowledge to the west and to educate people. Knowledge and civilization went to the west from the east. Dhulqarnayn became the example of that movement; he is a teacher that presented it as an aim to the mankind; he showed it with his attitude. He went there not to take something, that is, knowledge and civilization but to enlighten the west; he preferred to go there.

b) He found the sun set in a hot spring. There is a figurative expression in this sentence. Dhulqarnayn saw it like that. This state is proof that the earth is round, in the form of a globe. With the movement of the world, the sun looks as if it has set. In fact, the sun does not set. On the one hand, the world rotates around is own axis; on the other hand, it rotates around the sun.
The word 'ayn’ in the verse means "spring, place where water springs from". In Arabic, the word “ayn” is also used for the word “eye” since tears come out of eyes. The word “hamia” means hot. If it is pronounced as hamiya, it means hot; if it is pronounced as hamia, it means mud, wet clay.

It means the journey of Dhulqarnayn reached the place where the sun seemed as if it set; that is, the point that cannot be transcended. It is not mentioned where that point is.

c) Dhulqarnayn found a people there. That people committed all kinds of evil; they had lost their virtues. At that point, the identity of Dhulqarnayn as a teacher and even as a statesman becomes remarkable.   

d) Allah addressed Dhulqarnayn and told him how to treat that people; however, He left the decision to Dhulqarnayn. He was left free to punish or to treat them well. We understand the following from that statement:

1. Dhulqarnayn went there probably with an army, not alone. For it is impossible for one person to punish a people. In the next verse, the use of the word “nuadhdhibuh” (we will punish), a plural verb, support our view.  

2. Allah left Dhulqarnayn free to punish them or to treat them well. It teaches us that Allah gave man free will and left him free to choose between things.  

3. We interpret punishment and treating well as educating the community. In order to educate a community that is indulged in evil, it is possible to use the method of punishment or treating well. The politician or the teacher is to decide which one to use. From this point of view, the army of Dhulqarnayn is like an army of education.

"He said: "Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before)."

When Allah left Dhulqarnayn free whether to punish them or to treat them well in verse  86, the answer of Dhulqarnayn and his address to that community in verse 87 was as follows:

a) " Whoever doth wrong, him shall we punish."

The phrase “do wrong” is used as “zalama” in the verse. The word zulm means polytheism, which is a wrong belief, to violate others’ rights, and to deny the message sent by Allah to His prophets.

We understand from the phrase “we shall punish” that Dhulqarnayn was not alone and that he went to that country with his army. The verb punish is used with a plural subject.  

On the other hand, it is understood that he would not punish that community because of the injustice, evil, wrong deeds and immoral acts they committed and that he would treat them based on what they would do after he arrived in their land.

We can deduce the following universal principle from it: the leader of the army that conquers a country will not punish the people of that country due to what they did in the past; he will punish them due to the evil deeds that they will commit after the conquest. The oppression, wrong deeds and crimes before the conquest will be forgiven and they will be given the chance to start a new life from the scratch.

b) "Then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before)."

That is, the communities that oppress people, that violate people’s rights and that make life unbearable for them will be punished both in this world and in the hereafter. Oppression is such a bad crime that the punishment in the world is not enough for it.   The remaining part of the punishment will be completed by Allah in the hereafter. The word “nukra” mentioned in the verse denotes punishment or torture that the perception and imagination of man in this world cannot understand and that no words can describe. In other words, the first phase of the punishment is the punishment for the injustice inflicted upon the people, which will be given in this world; the second phase of the punishment is for what is done against Allah, which will be given in the hereafter. As a matter of fact, the concept oppression expresses the injustice done both to people and to Allah, which is polytheism.  

In verse 86, it is not stated what that nation did when Dhulqarnayn was given the permission to punish them. However, in verse 87, it is understood that they oppressed people.

c) In fact, the conquest of that country by the armies of Dhulqarnayn is a kind of punishment for that society; however, Dhulqarnayn brought them justice, truth and knowledge.

The murky water or mud that the sun set in denotes a society in which truth, justice and similar values disappeared. The sun of knowledge, the sun of justice and the sun of truth set and disappeared in that society.  

"But whoever believes, and works righteousness he shall have a goodly reward, and easy will be his task as we order it by our command."

a) As we have mentioned before, after it is stated that those who do wrong things and commit crimes or sins will be punished, what will happen to those who do good deeds are mentioned. It is the style of Allah in the Quran. The opposite of oppression mentioned in verse 87 is given as belief and good deeds in verse 88. Thus, the definition of oppression is given.   

Those who commit bad deeds are punished both in the world and in the hereafter; those who do good deeds are rewarded. That is, everybody will be treated based on their belief and deeds.  

b) Allah will not only reward them but will also give them easy orders. It will be their second reward. What does ‘easy will be his task as we order it by our command’ mean? Muhammad Asad says, “It means to give them orders that are easy to fulfill, to make them carry out easy plans."
 
We answer the question as follows: Those who believe and do good deeds will be given good things in this world and in the hereafter; they will also have the habit, perfection and power to carry out the orders of Allah easily.  

It will be easy for such a person to lead a virtuous life and to practice ethical values; they will never be difficult for him because Allah will help him lead a virtuous life. It will be a reward for him.  

The school of Dhulqarnayn teaches what is bad and good, shows what they will cause and make people conscious about them.

Then followed he (another) way. Until, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun."

Dhulqarnayn made his second journey to the place where the sun rose, that is the east; he found a people there, too.

We understand from the expression, "people for whom We had provided no covering protection against the sun" that they were a primitive nation. We understand from the concept ‘primitive’ that they could not make clothes, that their geographical environment had no trees, that there was nothing to provide shade, hence, it was a desert. Besides, they had no civilization to build houses and to live in the shade of the houses.  

The similar aspect of the nation where Dhulqarnayn found in the place the sun set and this nation was that they could not use the phenomena ‘mind’ and ‘knowledge’; and they could not practice them. That nation had to be enlightened and educated. It is a reality that there would be imbalance in the attitudes of that society.

Besides, they did not have clothes that would protect them from the lights of the sun; they did not have the clothes of taqwa that would protect them from their souls and Satan, either. The clothes of taqwa consist of the mind, knowledge and fulfilling the duties assigned by Allah. We understand that they lack the clothes of taqwa, too. That is, they were naked materially and spiritually. That they did not have clothes means they did not have the sense of shame.  

"(He left them) as they were: We completely understood what was before him."

Allah states that He knew what Dhulqarnayn had, that is, his tools of civilization, utilities, power and experience. It means Allah taught Dhulqarnayn whatever he had especially the knowledge he had. Allah covered what Dhulqarnayn had with His knowledge; His knowledge encompassed whatever Dhulqarnayn had. Besides, it was impossible for them to be outside His knowledge.

While explaining the verse, Razi says Dhulqarnayn treated the second nation in the same way as he treated the first nation; that is, he used the method, “punishing the oppressors and treating the believers well” for both the nation in the west and the nation in the east. (Raz, ibid, XXI, 169).

The meaning of the related verse is as follows:

Seest thou not that Allah has made subject to you (men) all that is on the earth, and the ships that sail through the sea by His command? He withholds the sky (rain) from falling on the earth except by His leave: for Allah is Most Kind and Most Merciful to man. (Hajj, 22/65)

The Arabic word “samawat” (skies, heavens) describes space, in which stars, solar systems and galaxies move in their orbits. Here, Almighty Allah (SWT) points to a law of nature and informs us that He has elevated these objects of heaven without any pillars which are visible to us and that He governs them . (Surah ar-Rad 13/2) He connected these immense masses to a moving system in outer space, put centrifugal and gravity forces into these masses so that they are kept away from one another, and secured them from colliding; by doing so He ensured a balance which prevented them from pulling away or falling one another. The following verse points out the divine order between these masses: “He withholds the sky (rain) from falling on the earth except by His leave.”

These verses state that everything occurs with the knowledge, Qudrah (power) and will of Allah (SWT). Claiming that they occur as a mere coincidence means accepting that the most harmonious and stable events are caused by unbalanced, disordered events; and this has no place in logical thinking and reasoning. Someone who can use his/her mind more or less and look at the world of living things with an expanded horizon understands that such systems which are made through a very accurate mathematical and physical calculations cannot be made by mere coincidence; and as a result he prostrates in front of this infinite power, amazed and humbly. If there is a plan and program, there must be a programmer and planner. If there is a perfect order, then a there must be a mind blowing programmer there. The Qur’an attracts attentions to this subtle point. (Celal Yıldırım, İlmin Işığında Asrın Kur’an Tefsiri, Anadolu Yayınları: 8/4053).

In the verse, “Remember Moses said to his people: "O my people! call in remembrance the favor of Allah unto you when He produced prophets among you made you kings and gave you what He had not given to any other among the peoples”(al-Maida, 5/20), what is meant by “ahadan minal alamin= any other among the peoples” is the people living in the period when Jews lived. What are meant by the bounties are the prophets and kings mentioned in the verse. Most of the interpreters hold this view. (cf Tabari; the interpretation of the relevant verse)

According to some scholars, what is meant by that phrase are really the bounties that were not given to anybody but to Jews. They are the bounties of quails, manna and the shade of clouds given to them for 40 years in the Tih Desert. (see Samarqandi, Bahru’l-Ulum, the interpretation of the relevant verse)

According to some other scholars, what are meant by people are not those living in that period but all people. The bounties mentioned there are the following three bounties:

First: Prophets. No other nation was sent as many prophets as Jews were. The prophets sent to Jews were more than those sent to other nations. Besides, Jews are descendants of prophets. According to the view of the most of the scholars, those who came from the descendants of Hazrat Yaqub (Jacob) called Asbat were also prophets; Jews were their children.

Second: The prophets of the Children of Israel were also their kings. Thus, they held the spiritual power of the prophethood and the material power of the sultanate.

Third: The divine favors granted to them but not to other people. They are favors like the following: Being saved from the oppression of the Pharaoh, the sea being divided into two, quails, manna and the shade of clouds given to them in the Tih Desert, fresh water coming out of the stone. It is also a great privilege that they had prophets who were also kings and the greatest scholars and religious people of that time. (see Razi, the interpretation of the relevant verse).

Author: Alaaddin Başar (Prof.Dr.)

Two examples of verses regarding the order “kun”:

To Him is due the primal origin of the heavens and the earth; when He decreeth a matter, He saith to it: "Be"; and it is. (al-Baqara, 117)

The scholars explained the order “be” as the power of Allah going into action immediately. They interpreted the word hand as power in the verse, “in Whose hands is the dominion of all things”; similarly, they interpreted the order “be“ as the power and will. They said, “what is meant by it is the fact that what Allah wishes takes place at once without any obstacles.”

Another verse is as follows:

This 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, 59)

In order to approach the meaning of the order “be” in the verse somewhat, it is necessary to take into consideration the following classification regarding things: the realm of creation and the realm of order. The realm of creation takes place gradually in this world of wisdom. Things are created gradually, step by step. Such a creation is not in question for the realm of order. In that realm, everything happens at once. The soul did not take its shape after passing through various phases. It was created as a soul directly. It starts to function in the body of man instantly.   

Muhyiddin  al-Arabi explains the fact that Adam was created out of dust of the earth and then the order “be” was given through that law of order:  “The divine word "Be" indicates the soul being blown. It also indicates that the blowing took place in the realm of order. There is no need for a material and time like the creation of the body earlier.”

The verse we have mentioned opens a vast horizon for the mind. First, Adam (pbuh) is created out of the dust of the earth and then he is given the order “be”. The body of Adam (pbuh) created out of the dust of the earth attains the soul and life through that order. As a matter of fact, Elmalılı Hamdi Efendi, the great tafsir scholar interprets it as, “Turn to a living creature.” To order “be” to an already existing thing should mean to assume a new shape; otherwise, it will not be possible to explain that order.

Accordingly, we can say, “Man is created at once.” However, his garment is woven in nine months. It is the same for the other creatures. The formation of the divine code in the seeds is created at once, or rather timelessly, like the soul but it takes years for a seed to become a tree.   

Now, let us have a look at the endless activities around us through the window of that verse and see the order “be” on them.

Hydrogen and oxygen turn to water as a result of the order “be”. Two opposite poles come together and turn to something else. The food that has been eaten becomes the seed of man after a while as a result of the order “be”. Would it be possible to turn food to man but for that order, that is, if the divine order did not create it?   

In the uterus, the nutfah (minute quantity of liquid) receives the order, “be an alaqah (clot of blood)”. This order and similar ones are repeated continuously. The divine power and will transform that seed from one state into another and eventually, man becomes existent That is, the nutfah was not ordered “be a human being”; he was ordered, “be an alaqah”. If the order “be a human being” had been given, the baby would have formed in the uterus at that moment. Creation takes place based on causes and gradually since the world is a realm of wisdom. So many arts are exhibited through that gradual creation.

To create man at once is an art peculiar to Allah. Similarly, to create a nutfah and to transform it into different states and then eventually to turn it to man are separate divine arts. In this world of wisdom, the order “be” is not given in the form of “transform into your final stage” but as “transform into your next stage” so that the divine arts will be exhibited.

The air we breathe in is given different orders in the larynx, oral cavity and lips; thus, different letters are pronounced. That is, the air is ordered, “Be a sound” in different forms. Allah creates sounds out of air in the factory of the mouth with the order “be”.

If that sound is a holy word or if it utters a divine truth, it receives a new order, “be an angel”. An angel is created out of all holy words, that is, the glorification (tasbih), takbir and praising (hamd). The one who says to the air, “Be a sound” can say to the sound, “Be an angel”. Who can oppose this will?   

The light that enters the eye factory receives a similar order: “Be the light of the eye.” We hear a nice sentence. That sentence becomes information in our mind through the order “be”. If the heart likes that word, a new order comes “Be abundance!”, “Be awe!”, “Be love!”...

In short, the universe is full of the manifestations of the order “be”. The ground is addressed as, “Be flowers” and the cloud as “Be rain.”...

The seed receives the order of, “Be a tree!” and the egg receives the order of “Be a chick”...

The food we eat receives so many orders in our body: "Be meat", "Be marrow", "Be blood", "Be a bone", "Be a nerve", "Be hairs", "Be nails", etc...

Once, the solar system, whose matter was one single matter, received similar orders: "Be the world", "Be Mercury", "Be the moon", etc...

The lives of those who cannot realize the order be are full of the outcomes of this order.

The chapter of an-Nahl, verse 8: "And (He has created) horses, mules, and donkeys, for you to ride and use for show; and He has created (other) things of what ye have no knowledge."

He created many other things like horses, mules and donkeys so that you would ride them and as ornaments; therefore, you should not eat them; he will create many strange things that you cannot know now. In fact, we have seen many vehicles like trains, cars and planes that people who lived before us did not see. God knows, He has created and will create many more things that we do not know and will not know. (see Elmalılı Tafsir)

Allah created laws in the universe and examples so that people would invent means of transportation like planes, ships, trains and spaceships by using those laws. A duck swimming in water, a bird flying in the air can inspire man. The miracles of the prophets show the ultimate goals technology can reach. Technological advancements have been progressing continuously. Many more means of transportation will be invented and used by human beings in the future.

Badiuzzaman Said Nursi states the following in his book called “Sözler” (Words):

“One of Solomon's (pbuh) ministers who was versed in the science of attraction said to him in order to bring the throne of Balqis, "I will have the throne here before you can blink your eyes." Thus, the verse suggests that it is possible to make things present from long distances, either themselves or their forms. And it is a fact that Almighty God bestowed this on Solomon (pbuh), who was honored with kingship as well as his prophethood, in the form of a miracle so that as a means to his innocence and justice he might himself in person be informed of all the regions of his extensive realm and see the state of his subjects and hear of their ills. That means, if man relies on Almighty God, and asks it of Him with the tongue of his abilities like Solomon {Upon whom be peace) asked for it with the tongue of his chasteness, and if he conforms to His laws in the universe and of His favor, the world may become like a town for him. That is to say, while Balqis' throne was in Yemen, it was itself present in Damascus, or its form was present, and it was seen. And for sure the forms of the men around the throne were present and their voices heard. Thus, it indicates in magnificent fashion to the attraction of forms and sounds from long distances….(Sözler, 20. Söz, (256-257).)

As a matter of fact, the issues that Badiuzzaman mentioned have already taken place. Today, it has become possible to broadcast live through the INTERNET, RADIO or TELEVISION, closed circuit systems and smart cameras, to address people through projectors, to broadcast through monitors and satellites and to control the world. The world has been globalized and all kinds of activities have become common. So to speak, the world has become a small place like a building with its different floors and flats. What the verse indicated took place as a miracle, showing the immortality and the universality of the Quran.

We already know how much of them the earth takes away: with Us is a Record guarding (the full account). (Qaf 50/4)

This verse informs us that Almighty Allah (SWT) has infinite power along with infinite knowledge because Allah expresses that in the work of recreating there is a role of knowledge and definitely He who knows is capable of creating.

It is not difficult to recreate and give back the basic substances that shape a man after disappearing under the soil since all characteristics have been known and protected. That is why it is not a strange process for Allah (SWT) to give life and resurrect a nation or an individual. (See. Elmalılı, interpretation of the related verse)           

The expression given in the verse as “we already know how much of them the earth takes away” means though the organs of dead people are dispersed under the soil, they are not hidden to us. This verse is also an answer to the words of unbelievers "What! when we lie hidden and lost, in the earth shall we indeed be in a creation renewed?" (as-Sajda, 10) (Razi, XX, 261)

It is easy to understand with the help of scientific proofs that the recreation of human body is reasonable though it is decayed and mixed with soil in a grave. It is possible to determine the general and hereditary characteristics such as eye, hair and skin color, his/her likes, dislikes, interests and behaviors from a single DNA molecule. That is why there is a possibility of making an identical copy of us; that is to say, it is possible for a man to be recreated by Allah (SWT).

The growth and development of some plants from a single seed or a leaf is an example of this truth. Allah, who is capable of putting a huge tree into a small seed, can put all of the characteristics into all genes of man and protect them and recreate him on the day of resurrection.

"Glory to Allah, Who created in pairs all things that the earth produces as well as their own (human) kind and (other) things of which they have no knowledge." (Yasin, 36/36)

"And of everything We have created pairs: that ye may receive instruction." (adh-Dhariyat, 51/49)

The verses above brought about different interpretations.

The word zawj used in the verse means pair but it also means species and part. It states that Allah created the universe with all of its species. This verse states that the concept of pair is valid in plants just like humans with the elements of male and female and that there are elements of pairs in many things that people do not know in various periods. Plus and minus charges in electricity, the force of attraction and repulsion between things, positive and negative electrons in atoms are among the pairs that this verse informs us miraculously.  What is meant by them is to emphasize that Allah, who created the universe with all of its species, is one and He is free and away from having partners.

Indeed, it is known today that matter was created in pairs. When everything that we know, from particles to stars, their atomic particles that form their building blocks and particles smaller than them, are created, they are created in pairs with their anti-matter.

When mufassirs (interpreters) explained the meaning of "creating everything in pairs", they usually mentioned the examples of oppositeness like "day-night, male-female, earth-sky, man-jinn, belief-unbelief, moon-sun". Tabari holds the view that it will be appropriate to understand it as "Allah Almighty creates a different second thing in terms of purpose and function along with everything that He creates." According to the explanation of Tabari, the main purpose here is to attract attention to Allah's attribute of creating. It is necessary not to understand His creation as having one result only like the burning property of fire. He has the power to create anything in any way He wishes. (Tabari, XXVII/8-9)

After summarizing the views regarding the issue, Elmalılı finds the interpretation of Baydawi "that there are two versions of each species" more comprehensive since it includes the previous interpretations. However, taking into consideration that the word "everything" in the verse includes not only species but also individuals, he states that there is an indication of understanding that becomes manifest with the harmonious match-up of the ones in the external realm and their forms in the mind. He states that this duality is inevitable in the event of consciousness that takes place in anything, that nothing can be confirmed without being united in this duality, that nothing can be contemplated and meditated and that the expression "that ye may receive instruction" at the end of the verse supports it. (see Elmalılı Tefsiri, VI/4543-4544)

Besides, the following is stated in verse 36 of the chapter of Yasin:

“Glory to Allah, Who created in pairs all things that the earth produces as well as their own (human) kind and (other) things of which they have no knowledge."

Thus, it is stated that Allah created all of the pairs that man knows or does not know in the universe and attention is attracted to the created property of these pairs, which have their partners and opposites and that the Being that created them is one. Modern research has found out that many things that humans did not know when the Quran was sent down have the property of being created in pairs, which indicates that many pairs of beings, events and notions will be discovered in future. 

The scientist called Paul Dirac determined that atomic particles were created in pairs, that is, there was positron opposite electron; thus, he discovered "the law of parity", which enabled him to win the Nobel Prize; this can be evaluated as a development that illuminates the deep meaning in the verse. 

As for the issues in the question:

The same thing used to be stated about atom but the electrons turned out to have "plus and minus" charges. In the course of time, the wonderfulness of the Quran is understood better. What the Quran states will be understood better in the course of time. Therefore, it is not appropriate to deny the facts that science has not been able to find yet. 

In sexual reproduction, two bacteria of the same kind come together and form a transient cytoplasmic bridge. Through this bridge, the DNA molecule is transferred from one bacterium to the other wholly or partly. This event of gene transferring is called "conjugation". Through conjugation, resistant bacteria that have new properties and that adapt themselves to the circumstances of the environment form. In sexual production, the bacterium that transfers the gene is regarded as male and the one that receives the gene is regarded as female. When the process is completed, the bridge built between the two bacteria melts.

Viruses do not reproduce by division. It is disputable whether viruses are living or not. When it finds a living cell, it clones itself by using its DNA.

The snails have to be in pairs in order to reproduce.

"Snails are hermaphrodite creatures. That is, the same animal has both male and female sexual organs. However, they still need to mate. After winter, snails eat fresh sprout all the time in spring. They develop very quickly. Two snails come face to face and fertilize each other through their organs. They might not mate every year. They usually mate in May. One mating enables them to ovulate a few years. Mating takes place twice a year: in May and August. The species of Burgonia ovulates 12-15 days after fertilization; another species ovulates 5-8 days after fertilization."

On one hand, man is made up of a simple soil in terms of the origin of his body; on the other hand, he is a superior creation because of his qualities and abilities such as senses, reasoning given by Allah (SWT). The sentence given in the verse as “then We developed out of it another creature” expresses that man becomes a complete and an independent individual by having psychological and spiritual equipments after its physiologic formation and development. (See. Diyanet Tefsiri, Kur’an Yolu: IV/52-53.)

Man We did create from a quintessence (of clay); Then We placed him as (a drop of) sperm in a place of rest firmly fixed; Then We made the sperm into a clot of congealed blood; then of that clot We made a (foetus) lump; then We made out of that lump bones and clothed the bones with flesh; then We developed out of it another creature: so blessed be Allah, the Best to create! (Surah Al-Mumenoon, 23/12-14).

A hadith indicates the subjects related with creation of the verse:

Each one of you  is collected (i.e. constituents of creation are collected together)  in his mother’s abdomen  (i.e. womb )  for  40 days , and in that it is an alaqah like that , then in that it is a mudghah like that. Then God sends an angle. The spirit is breathed into him… Mehmet Sofuoğlu, Sahih-i Müslim ve Tercemesi, VIII, 114).

It can be said that up to this stage man is subject to the laws of growth, development and differentiation. From then on, a new creation phase starts in the fetus. That is, the spirit arrives in the body because the composition and arrangement of man has been completed… “then We developed out of it another creature…” (Surah Al-Mumenoon, 23/14).

The meaning of the verse is as follows:

He Who has made everything which He has created most Good

The concept “good” (hasan) means an appropriate shape, ability and talent for the being rather that physical beauty.

Perfection itself is beautiful and good. Every being has peculiar aspects and those aspects are beautiful and perfect for them. For instance, you cannot compare the neck of a camel to the tail of an elephant. Lengthiness is beauty and perfection for one and shortness is beauty and perfection for the other.   

It is ridiculous to use the thin waist of an ant even for a puppet in the shadow puppetry but it is perfect for an ant.

It is wrong to look for the same beauty and perfection in every part of the universe. Either the beings themselves or their results are beautiful. According to the rule, “Everything is understood by their opposites”, the divine wisdom wants to show the beauty of some beings by the existence of some – seemingly – ugly beings. That ugly being assumes beauty indirectly. For instance, the darkness of the night makes the moonlight seem better. Therefore, the moonlight is often used in poetry. People know this reality and they try to increase the beauty and perfection of a wonderfully equipped park by putting an ugly log, rocks or coarse stones in the park.

The beauty of everything becomes evident when they are in a composition in which all their aspects come together to show the purpose of their creation.   

For instance, man does not feel sorry because he cannot run like a horse, fly like a bird or carry loads like a camel and does not regard them as faults for him. However, when he sees a bird that cannot fly, a horse that cannot run or a camel that cannot carry loads, he regards them as faults for them.   

A person who has a face like a monkey is regarded ugly. The same face is very nice in a monkey. You can regard the same thing for all of the other animals and things.

Everything is very nice and perfect in their own positions.

Author: Questions on Islam

In the phrases like, "perchance", "maybe", "it is hoped that" written in verses, it is emphasized that people need to think about the messages in the verses and find guidance and the truth through their own will. The importance of following the truths, which are explained, through their own will is stated. We cannot deduce the meaning that Allah does not know who will receive guidance and who will not. Our Lord definitely knows who will receive guidance and who will not.

Besides, one of the reasons why the future is veiled is to make people be in a state of balance between fear and hope because man can lead a stable life only by maintaining the balance between those two states. A person who feels sure that he will enter Paradise thanks to the worshipping he performs may feel conceited. A person who leads a life that is full of sins and feels sure that he will go to Hell may think, “I am already destroyed” and be indulged in sins. The fact that the future is veiled protects the first person from conceit and the second person from hopelessness. If a person who worships throughout his life falls into conceit will be at a loss; a person who commits sins throughout his life might be saved thanks to a sincere repentance even in the last day of his life. The following verse and similar verses in the Quran have an implication like that: “be righteous, that ye may receive mercy.” (al-An’am, 6/155). The phrase, "laall ( maybe/it is hoped that)" expresses hope for those the Quran addresses. That is, it gives us this lesson: “if you do so, you may hope to receive divine mercy but do not feel sure!”

Let us try to explain some verses regarding the issue:

"And We gave Moses the Book, in order that they might receive guidance." (al-Mu'minun, 23/49)

If we examine the phrase “in order that they might receive guidance” closely we can grasp the following meaning: When people learn the Book, they will receive guidance and find the true path. A person who has knowledge finds and should find the true path himself. That is, the Book shows the true path but it is man who will enter that path. Attention is drawn to the illuminating, guiding and motivating aspect of knowledge and the active aspect of man that will apply it. Knowledge makes man walk; it is like the fuel of the engine or the source of light. People that knowledge cannot make walk are people that have petrified and heavy hearts. The hearts of those who do not turn their hearts to the light of guidance become petrified and they do not believe. (Bayraktar Bayraklı, Kur’an Tefsiri, 13/233)

"O ye children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you, But the raiment of righteousness,― that is the best. Such are among the signs of Allah, that they may receive admonition." (al-A'raf, 7/26)

“But the raiment of righteousness,― that is the best. Such are among the signs of Allah, that they may receive admonition."If the first part of the verse is considered together with this part, it will be seen that there are two kinds of raiment. The material raiment that covers the parts of the body and the raiment of taqwa that is formed by the feeling of shame and honor.

It is possible to explain the "raiment of taqwa" as follows:People may put on the material raiment that will cover their parts of the body that are necessary to be covered but if they do not have the raiment of taqwa, that is, if they do not have the raiment of feeling ashamed and chaste, they can do bad deeds. The material raiment will not prevent their wrong deeds. However, if they have the raiment of taqwa called feeling ashamed and chaste, they will not commit bad deeds like fornication. Material raiment is important because it covers the parts of the body that are necessary to be covered but the spiritual raiment inside man, that is, the raiment of taqwa formed together by the feelings of shame and chaste, is more important.  

Allah indicates in the verse that the feeling of abstinence called taqwa and chaste are inborn psychological characteristics and that they can be educated, revived and developed only by divine training. Thus, by training feelings, He wants to make sure that the realm of feelings comes to the forefront by stating that man has a garment of taqwa and explaining that its value is more than the outer garment.

Allah states that both the material raiment and the raiment of taqwa are among His signs. The main reason why He explains them is to make man think and receive advice. One of the reasons why what happened to Hazrat Adam (pbuh) and his wife is narrated is to teach people the feeling of shame, the material raiment and the raiment of taqwa. (Bayraktar Bayraklı, Kur’an Tefsiri, 7/94.)

As it is seen, a message to people is aimed by this verse; the importance of the raiment of taqwa is emphasized and people are asked to think through their free will and choose their way. 

The fact that whether people will go to Paradise or Hell is written in their qadar beforehand does not prevent the existence of the free will of people because Allah wrote qadar since He knows with His eternal knowledge what man will do. Man does not do it because it is written in qadar.

The main meaning of qadar is the fact that Allah knows what happened and what will happen. Pay attention that it does not ignore the will of man. To know and to do are separate things. It is Allah who knows and it is the slave who does. Let us give an example regarding the issue:

Our Prophet (pbuh) said nice things about the conquest and the conqueror of Istanbul hundreds of years ago and informed us about it. Istanbul was conquered when its time was due. Was Istanbul conquered because the Prophet (pbuh) mentioned it or did he say so because he knew it would be conquered? If Sultan Fatih had not worked, had not prepared armies and had not fought, would Istanbul have been conquered? It means Allah knew that Fatih would work hard and conquer Istanbul; He informed His messenger about it.   

Qadar has two aspects: Things that are out of man’s will like being born, his parents, his time of death, etc. Man is not responsible for them since he cannot decide about them.

However, he is responsible for the deeds that he decides to do of his own accord. Everybody knows that a person goes to the mosque or to the pub of his own accord. Nobody forces him regarding the issue.

With the expression of a hadith of the Prophet, “every child is born with the nature of Islam.” One of the meanings of the word Islam mentioned in hadiths is high ethics. That is, each person is created with the nature of high ethics and with the characteristic to approve the principles of belief. However, if a person changes that characteristic and accepts the belief of the people of Hell, doing the deeds of the people of Hell, he will definitely be held responsible.

The verses of the Quran related to Hz. Adam's creation are as follows:  

"Behold thy Lord said to the angels: "I will create a vicegerent on earth." (al-Baqara, 2/30)

"We created man from sounding clay, from mud molded into shape." (al-Hijr, 15/26)

"He created man from sounding clay like unto pottery." (ar-Rahman, 55/14)

"Just ask their opinion: are they the more difficult to create, or the (other) beings We have created? Them have We created out of a sticky clay!" (as-Saaffat, 37/11)

"He Who has made everything which He has created most Good. He began the creation of man with (nothing more than) clay."(as-Sajda, 32/7)

"Man We did create from a quintessence (of clay)." (al-Mu'minun, 23/12)

"He it is who created you from clay, and then decreed a stated term (for you)." (al-Anam, 6/2)

"From the (earth) did We create you." (Taha, 20/55)

"Among His Signs is this that He created you from dust; and then Behold ye are men scattered (far and wide)." (ar-Rum, 30/20)

"... Iblis said, "Shall I bow down to one whom Thou didst create from clay?"?" (al-Isra, 17/61; al-A'raf,  7/12; Sad, 38/76)

If the verses above are summarized, we can say, "Adam was created out of clay."

"Them have We created out of a sticky clay." (as-Saaffat, 37/11)

"Man We did create from a quintessence (of clay)." (al-Mu'minun, 23/12)

"We created man from sounding clay, from mud molded into shape." (al-Hijr, 15/26; ar-Rahman, 55/14). 

Adam (a being that came from the earth) edim (earth, land) is derived from a Hebrew word. It is stated that Adam was created out of clay; that is, a mixture of land and water; to express it clearly,from sounding clay, from mud molded into shape; he was given life after divine spirit was blown into it:

"He Who has made everything which He has created most Good. He began the creation of man with (nothing more than) clay."(as-Sajda, 32/7)

"But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding)." (as-Sajda, 32/9).

“But, for thy Lord's (Cause) be patient and constant!”(Al-Muddathir, 7)

In this verse, it is pointed that while the Prophet (pbuh) was doing His duties in order to warn people, he (pbuh) would face lots of problems. So, the Prophet was ordered to be patient with those problems for the sake of Allah.

However, Abraham an-Nahai also explained it as follows: “Do not expect something in return for the things that you gave. Be patient toward your Lord, make self-sacrifice.”

This verse is addressed to not only the Prophet but also the Muslims.

"Say: ‘Shall I point out to you something much worse than this, (as judged) by the treatment it received from Allah? Those who incurred the curse of Allah and His wrath, those of whom some He transformed into apes and swine, those who worshipped evil;- these are (many times) worse in rank, and far more astray from the even path!’" (al-Maida, 5/60)

The deed of people being transformed into animals is called "mash". It can be in appearance and spiritually. If it is spiritual, it is a transformation that causes ethical degeneration. If it is both in appearance and spiritual, degeneration of life is also added. In that case, their generation does not continue. Allah does whatever He wishes. 

"Naba'" means important news. Evil is mentioned about what is indicated by the demonstrative noun here. According to a narration, some Jews asked the Messenger of Allah (pbuh) about his religion. He answered them as follows:

"…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)

When they heard Hz. Isa (Jesus), they said, "We do not know a religion worse than yours." Thereupon, the verse in question was sent down. They were addressed like as follows because they called the religion evil: "Shall I point out to you something much worse than what you call evil? It is your state, which you call religion." We do not oppose this reason of the revelation of the verse but we regard the following meaning more appropriate: O Muhammad! Address the People of the Book as follows: Shall I point out to you something much worse than what you call evil in an important way? They are the people whom Allah damned (see al-Maida, 5/13) incurred His curse, transformed into apes and swine and who worshipped evil. These are worse in rank, and far more astray from the even path.

It is said that those who were transformed into "qirada" (apes) and "hanazir" (pigs), that is, those who were transformed into an ugly state were "ashab as-sabt" (people of Saturday) and that the young ones were transformed into apes and the old ones into pigs; it is known that such transformations occurred in the previous nations, especially in Sons of Israel. Such transformation is narrated about the friends of Hz Isa at the table in Christianity. Therefore, some tafsir scholars say qirada (apes) are people of Saturday and that hanazir (pigs) are Hz. Isa’s friends at the table. Since only "Be ye apes, despised and rejected" (al-Baqara, 2/65) is said in the chapter of al-Baqara for the people of Saturday, this view is more appropriate. 

Reproduction does not occur in those who undergo transformation. In that case, "they became apes and pigs" does not mean "they became an animal species that reproduced apes and pigs"; it means they were condemned to elimination in misery and sterility.  

Those who claim that humans evolved from apes through birth should think that humans could be transformed into apes through birth as a law. This verse includes an answer and threat to them. The chain of expressions from curse to wrath, from wrath to transformation and from transformation to worshipping evil (Satan) shows that not their sum but each of them is an evil. The lowest of them is curse and the highest one is worshipping Satan.

Thus, worshipping evil is an evil beginning that necessitate all of them. They first become cursed and are driven away from Allah's mercy. Secondly, Allah's wrath hits them and they writhe in pain and trouble apart from being driven away from Allah’s mercy. Thirdly, they become imitators of humans like apes that are hesitant, variable, fraudulent, intelligent in a way, imitate whatever humans do but do not know what they are doing, plunge into all troubles due to imitation, are ugly and sullen; or they are monstrous like pigs, stubborn and evil; they eat all kinds of dirt; their skins cannot be tanned; they are ugly, hated and damned examples of crime and villainy.

"But those whose balance is light, will be those who have lost their souls; in Hell will they abide."(al-Mu'minun, 23/103)

It is clear that the expression "in Hell will they abide" describes unbelievers staying in Hell eternally. As a matter of fact, it is understood from the verses coming after it that they are the ones that deny the verses (signs) of Allah.

Allah addresses them as follows: "Were not My Signs rehearsed to you, and ye did but treat them as falsehoods?” (al-Mu'minun, 23/105)

Allah Almighty will definitely weigh the deeds. He will weigh the good and bad deeds of man with a scale that we do not know what it is like and will realize justice. If the good deeds of a person outweigh his bad deeds, he will attain salvation; if it is the opposite, he deserves torture. However, Allah might forgive him. If he is a believer and has sins and his sins outweigh his good deeds, he will go to Paradise after he    pays the penalty. He receives Allah's endless mercy. 

It is stated in the hadith that a person who has belief will exit Hell. The Prophet (pbuh) said, "A person who has a very slight amount of belief in his heart will exit Hell." (Muslim, Iman: 304)

"O ye who believe! Seek help with patient perseverance and prayer: for Allah is with those who patiently persevere." (al-Baqara, 2/153)

Patience maturates, develops and strengthens man spiritually. Prayer is a lofty way of expressing servitude and surrendering to Allah and thanking for the bounties; it is also an indication of an active and regular life. In the verse, we are advised to benefit from two basic elements that will make man spiritually strong in life in the presence of difficulties. 

It is not stated in the verse regarding what issues it is necessary to be patient. Therefore, this order includes patience while worshipping, avoiding harams, resisting all kinds of hostile acts, putting up with misfortunes and pains,  that is, situations that require all kinds of endurance. 

Patience is the product of the sacrifice, determination and will that a person shows; therefore, patience is a person's attitude related to his own self. Prayer is his turning to Allah with his body, tongue and heart, in short, as a whole; then, prayer is a believer's attitude related to Allah. Thus, a person who strengthens his self through patience and forms a relationship with Allah through prayer completes the psychological requirements for success. (see Diyanet, Kur'an Yolu, the interpretation of verse 153 of the chapter of al-Baqara)

The translation of the relevant verses are as follows:

"Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility, and say: ‘My Lord! Bestow on them thy Mercy even as they cherished me in childhood.’" (al-Isra, 17/23-24)

In fact, it is stated at the beginning of the verse that it is necessary to fulfill their legitimate wishes and to treat them well with the order “Be kind to parents!” For, the words “ihsan” mentioned in the verse is beyond obedience and it includes obedience too.

We are ordered to act toward them more sensitively after that especially when they get old and to treat them well in five degrees:

1. Do not regard serving them as burdensome; do not say a word of contempt to them.

2. Do not repel them.

3. Tell them sweet and soft words.

4. Lower to them wing of humility with kindness.

5. Pray as follows: My Lord! Bestow on them thy Mercy even as they cherished me in childhood!'

In the first four levels, how to treat them is summarized in all aspects. Finally, we are ordered to pray for them. This means to ask Allah to show mercy to them. 

The following hadith shows the importance and acceptance of the prayer made by children for their parents:

"When a person dies, no further reward is recorded for his actions except for three things: Sadaqa (charity) which continues, knowledge from which people benefit, righteous child who prays for him." (Darimi, Muqaddima, 46)

“My Lord! Bestow on them thy Mercy even as they cherished me in childhood!” Thereare a few issues about the order to pray in the verse: 

Firstly: In addition to teaching how to tell sweet words to parents, Allah adds how to treat them well actually.

This is as follows: A child prays to Allah for his parents and asks His mercy for them by saying, "My Lord! Bestow on them thy Mercy!"

The word mercy includes all kinds of good things related to both religious and worldly issues.

After that, Allah orders the sun to say, "as they cherished me in childhood", that is, "My Lord! Treat them with mercy as they treated me well when they brought me up!"

Secondly: In principle, a child cannot pray for his unbelieving parents. Therefore, one cannot pray for his parents who died as unbelievers. However, if his unbelieving parents are alive, he can ask Allah to guide them, to make them Muslims and to ask for divine mercy for them after they become Muslims.

Thirdly: The apparent meaning of the order is that it is fard. The phrase "My Lord! Bestow on them thy Mercy" is an order. The apparent meaning of the order does not express repetition.

Therefore, according to the decree of this verse, to utter this statement once is enough (in terms of fulfilling the order). Sufyan was asked how often a person should pray for his parents, every day, once a month, once a year, etc. He said, "We hope that his prayers after at-tahiyyat at the end of the prayers will be enough."

After this order to pray, Allah says, "Your Lord knoweth best what is in your hearts." This statement means as follows: "In that verse, we ordered you to worship only for Allah and to treat your parents well. Allah is aware of the intentions and thoughts you have in your hearts in terms of being sincere while obeying the orders. Know it well that Allah knows what is in your hearts. He knows them even better than you do. For, man can sometimes forget, make mistakes and cannot understand some things fully. However, Allah's knowledge is free from those states.

In that case, it means "He knows what is in your hearts better."

After that, Allah states the following: "If ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence)."

This statement means as follows: "If you keep away from mischief in your hearts, you will be the people who refer to Allah and turn toward him in all your affairs. Allah's custom about such people is to pardon them and to forgive their sins."

The purpose of this verse is as follows:

The first verse shows that it is fard to obey and show respect to parents in terms of all aspects; however, then, it says, "Your Lord knoweth best what is in your hearts" because a person can sometimes do things that will harm his obedience to his parents. It means: "He knows the states of your hearts. If those mistakes occur due to human weaknesses and as a result of your nature, not with the intention of disobedience to your parents, they can be forgiven." (see Razi, Mafatih, the interpretation of the relevant verses.)

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Why is being kind to parents mentioned in the Quran but obedience to them is not mentioned?

MOTHER-FATHER (their rights, obedience to them)

They are the founders of the family, which is the foundation of the structure of the community, and the two most important elements of it.

One of the five things that Allah wants people to protect is the continuation of human species. Allah based the continuation of species on certain laws based on the abilities and structures of living beings. The living being that faces the most difficulties to continue its species is human. Man is the strongest living being but it is one of the weakest ones when he is born. Some baby animals stand up as soon as they are born and some of them after a little while and act independently but man can stand up and act independently after a few years. Those who face these difficulties for the continuation of human species are parents. The mother carries the baby in her womb for nine months, faces a lot of difficulties but gives birth to her child facing vital dangers. She sacrifices her sleep, rest and health in order to bring up her baby, who cannot do anything on his own. As a matter of fact, Allah states the following:

"And We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning: (hear the command), ‘Show gratitude to Me and to thy parents: to Me is (thy final) Goal.’" (Luqman, 31/14). The father works very hard and in an unyielding manner to meet the needs of his family and the child; he sometimes does not eat but makes them eat; he does not buy clothes for himself but buys for his family. When the child becomes ill, the parents feel restless. They prefer the child’s comfort to theirs. This tiresome process lasts about twenty or thirty years in various stages and forms. Furthermore, the care parents take for their children lasts lifelong.

This relationship of rights and duties originating from the love and respect Allah created between parents and their children is an indispensable condition for the undegenerate, healthy and sound continuation of human species.

We can list the rights of parents on children as follows:

1. Obedience (respect): The most important duties of children to their parents are to obey them and to fulfill their requests that are not haram. Allah Almighty states the following: "We have enjoined on man kindness to parents: but if they (either of them) strive (to force) thee to join with Me (in worship) anything of which thou hast no knowledge, obey them not." (al-Ankabut, 29/8) This verse was sent down about Sa'd b. Ab Waqqas, one of the Companions. Hz. Sa'd narrates the incident as follows: "I was a child that respected and obeyed my mother. When I became a Muslim, my mother said to me,

-O Sa'd! What is this? Either you leave this new religion or I will not eat or drink anything until I die. Then, you will be condemned as "the killer of his mother!" I said, "Mum! Do not do like that. Know it very well that I will not abandon this religion!" I waited for two days. She did not eat or drink. Thereupon, I said,

"By Allah, if I had 100 lives and I lost them one by one, I would not abandon my religion. It is up to you to eat or not to eat." When she saw my determination, she gave up her obstinacy. Thereupon, the verse above was sent down. (Tecrîd-i Sarîh Tercümesi, XII, 121 )

The Prophet stated the following in a hadith: "Allah has forbidden you to disobey your mothers." (Bukhari, Adab, 4)

As it is understood from the verses and hadiths mentioned above, it is the order of Allah to fulfill the wishes and requests of parents and not to oppose them. However, if one’s parents order him to oppose Allah, to deny Him, not to do something He rendered fard and to do things that He rendered haram, their wishes are not fulfilled. For, it is not permissible to obey people even if they are one’s parents if it necessitates disobedience to Allah.

2. To treat parents well. Allah states the following while listing man’s duties toward others:

"Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility, and say: ‘My Lord! Bestow on them thy Mercy even as they cherished me in childhood.’"(al-Isra, 17/23-24)

When a Companion asked the Prophet three times, "Whom shall I do favors?", he said "to your mother" three times and “to your father” to the answer to the fourth question. (Bukhari, Adab, 2; Muslim, Birr, 1)

Even if the parents have not done enough favors to their children and even if they have harmed them from time to time, their children have to treat them well. For, as people get old, they start to act like children. They smiled and tolerated when we did bad and wrong things in our childhood; therefore, when they are in need of us, it is our duty of gratitude to treat them well as they did to us.

3. To meet their material needs. It is the duty of the children to meet all needs of their parents when they get old and when cannot meet their own needs. This duty is not only ethical but also legal. A person who does not fulfill this duty is forced by the Islamic administration. Allah gives this duty to children: "They ask thee what they should spend (In charity). Say: Whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, -Allah knoweth it well." (al-Baqara, 2/215)

Abud-Darda, one of the Companions, said that the Prophet (pbuh) recommended him nine important things and that one of them was to meet the needs of all family members including his parents. (Bukhari, al-Adabul-Mufrad, 9) The Prophet sent a Companion who wanted to take part in jihad back to his parents because they needed him. (Bukhari, al-Adabul-Mufrad, 9)

4. Not show disrespect. A principle of the Islamic ummah is to show respect to the elderly and love to the younger. Those who deserve respect the most and about whom we should never think of any disrespect are parents. Once the Prophet (pbuh) said to his Companions,

-"Shall I tell you about the biggest sin?" He asked this question three times. They said three times, "O Messenger of Allah! Yes." He said, "To associate partners with Allah, to disobey one’s parents, to kill a person unjustly and to tell lies." (Bukhari, Adab, 6)

A Companion said to the Prophet (pbuh), "I left my parents crying and came here to migrate with your order." The Prophet (pbuh) said to him,

-"Go back to them. Make them laugh and happy as you made them cry." Thus, he sent him back to his parents, who had not become Muslims yet.

5. Receive their consent. The greatest duty of man in the world is to receive Allah’s consent. After Him, the people whose consent we need to receive are our parents. For, as it is seen in the verses above, Allah ordered us to do favors to our parents after worshipping Him. The Prophet (pbuh) said, "Allah's consent is based on father’s consent; and His wrath is based on father’s wrath." (Bukhari, al-Adabul-Mufrad, 1; Tirmidhi, Birr, 3) The same thing is also valid for the mother, who comes before the father in terms of doing favors.

Once, the Prophet (pbuh) said angrily "Let him be humbled into dust!" three times. The Companions asked, "O Messenger of Allah! Who is that?" He said,

"He who sees either of his parents during their old age or he sees both of them, but he does not enter Paradise and goes to Hell." (Muslim, Birr, 9)

According to what Abdullah b. Amr b. al-As narrates, a man came to the Prophet (pbuh) and asked permission to go to jihad. The Prophet said, "Are your parents alive?" The man said, "Yes." The Messenger of Allah (pbuh) said, "Try to receive their consent first." Thus, he reminded the man of this duty. (Tecrid-i Sarih Tercümesi, VIII, 377).

6. Not to say bad words. It is necessary to avoid any bad words and deeds that will sadden them. It is haram to say bad words to them and it is also haram to cause any bad words to be said to them. Along with Allah's prohibition, "do not say to them a word of contempt", the following hadith of the Prophet is also remarkable:

"It is one of the greatest sins that a man should curse his parents."

-The Companions asked, "How does a man curse his parents?"

-The Prophet (pbuh) said, "'The man abuses somebody and that person abuses his parents." (Bukhari, Adab, 4)

7. To mention them with their good aspects when they die and to pray for them. Our responsibilities do not end when our parents die. It is necessary to continue their clean memories. What makes man a man is these nice feelings and memories that continue from generation to generation as inheritance. The following hadith of the Prophet (pbuh) expresses this fact: "Love is achieved through inheritance." (Bukhari, al-Adabul-Mufrad, 22) Thus, a connection of love is established between grandparents and their grandchildren. Allah teaches us to mention them with good things and to pray Allah for their forgiveness in the Quran as follows: "O our Lord! Cover (us) with Thy Forgiveness - me, my parents, and (all) Believers, on the Day that the Reckoning will be established!" (Ibrahim, 14/41)

A Companion asked the Prophet (pbuh), "Are there any good things that I should do for my parents after they die?" He answered as follows:

"Yes, there are four good things:

Supplication for them, asking forgiveness for them, fulfilling their pledges, and being generous to friends of theirs. You only have ties of kinship through your parents. (Bukhari, al-Adabul-Mufrad, 19)

The Prophet (pbuh) expresses the benefit of the prayer made for parents after their death as follows:  "When a person dies, no further reward is recorded for his actions except for three things: Sadaqa (charity) which continues, knowledge from which people benefit, righteous child who prays for him." (Bukhari, al-Adabul-Mufrad, 19).

In addition, it is among our duties to treat them well and to avoid doing any bad deeds to them.

A person who fulfills his duties toward his parents when they are alive and after they die, who pleases them and makes them pray for him attains one of the greatest blisses of the world and the hereafter. For, the Prophet (pbuh) states that such people will have a blessed, long life, that the prayers their parents make for them will definitely be accepted by Allah and that they will deserve to go to Paradise.

Hz. Prophet (pbuh) states how big the responsibilities of children toward their parents are as follows:

"A child cannot repay his father unless he finds him as a slave, buys him and sets him free." (Bukhari, al-Adabul-Mufrad, 6)

It is among our ethical duties to love our parents, who made great efforts for us and to whom we owe a lot, and to change their love with anything else. This duty is fulfilled by showing respect, compassion and mercy to them when they are alive and by trying to please them. We should not forget that real love of parents does not consist of saying, "I love my mother and my father" only and that this love can be proved by fulfilling our duties toward them.

According to a hadith reported from Burayd, a man carried his mother on his shoulders and circumambulated the Kaaba with her. Then, he approached the Messenger of Allah and said,

"-Have I repaid for what she has done for me?" The Messenger of Allah said,

"-No, not even for a breath that she took and gave when she was pregnant with you."

It is clear that this description, which is full of compassion, encourages people to thank their parents.

Abdullah b. Mas'ud (r.a.) asked Hz. Prophet (pbuh):

"-O Messenger of Allah! What deed is the best?" The Messenger of Allah said,

"- The prayer performed on time."

Abdullah b. Mas'ud asked again:

"-What is next?" He answered:

"-Doing favors to your parents." He asked again:

"- What is next?" He answered:

"-Fighting in the way of Allah."

To sum up, it is necessary to do favors and treat our parents, to meet all of their material needs if they are in need, not to sayeven “a word of contempt” to them, to talk sweetly to them, to respond to them with nice words and attitudes, not to sadden them and not to show any signs of weariness to them. It is the duty of children to avoid any words that will break their hearts, to try to attain their consent regarding all issues, to please them, to serve them when they get old, and to ensure their treatment when they are ill. To serve them when they are ill or crippled is a deed that opens doors to Paradise.

Akif KÖTEN

Martyrs also pass from the world of life to the realm of grave, the realm which is called barzakh when they die. For, their spirits leave their body as well and corpses are buried in the soil. In this sense, they die, too. However, they are not aware that they are dead.

Martyrs wander around freely in the realm of grave.They do not know that they are dead. They think as if they are living the world life. They only know that they are living a much perfect life. For this reason, the prophet Muhammad (PBUH) says, “Martyrs do not feel the agony of death.”

So the meaning of the expression of the Qur'an, "And say not of those who are slain in the way of Allah: 'They are dead." is this. That is, they are not aware that they are dead; they think that they are alive and living.

For example, think of two persons. They are together in a very beautiful garden in their dreams. One of them knows that he is dreaming. The other is not aware that he is dreaming. Which one takes more pleasure? Definitely, the one who does not know that it is a dream. The person who is aware that it is a dream thinks, “If I wake up, all this enjoyment will disappear.”While the other man experiences true pleasure and delight.

So the pleasure of people who die without being martyred is deficient because they are aware that they are dead.However, the pleasure and enjoyment of martyrs are perfect since they are not aware that they are dead. This is stated in the Qur'an.

The spirits of people who die as believers and who are not tormented in the grave wander around freely. Thus, they can go to many places. They can be present in many places. It is possible that they are around us. Is is even said that Hazrat Hamza (May Allah be pleased with him) – the lord of the martyrs – has helped so many people. (see Nursi, The Letters, The First Letter)

Death is not non-existence. It is a door to a much better realm. A seed under the soil is dead in appearance, perishes and disappears. However, in reality, it passes to a much better realm of life. It passes from the life of a seed to the life of a tree.

Similarly, a dead person is buried in the soil in appearance and perishes but in reality, he reaches a much better life in the realm of barzakh and grave.

The body and spirit is like a lamp and electricity. When the lamp is broken, the electricity does not disappear; it continues to exist. Though we do not see it, we believe that the electricity still exists. Similarly, with death, the spirit leaves the body. However, it continues to exist. Almighty Allah gives the spirit a much better garment which is suitable to it and let it live in the realm of grave.

For this reason, the prophet Muhammad (PBUH) informed us about the existence of grave life and how it will be in the following hadith;

"The grave is either a garden from the gardens of Paradise, or a ditch from the ditches of Hell."

Humans that come from the realm of spirits to the wombs are born in this world. They meet here. Similarly, with death, the people in this world are born in the realm of barzakh and wander around there. We send off those who go from this realm. Similarly, there are people in the realm of grave who welcome those that go from this world. Inshallah - Allah willing, all of our beloved ones primarily the prophet Muhammad (PBUH) will welcome us there as long as we are real slaves of Allah.

Just like we welcome a new born baby here, so too will we be welcomed by our friends inshallah - Allah willing - when we go to the realm of barzakh.

That verse is directly related to war: “Be not weary and faint-hearted, crying for peace. When ye should be Uppermost: for Allah is with you and will never put you in loss for your (good) deeds.” (Muhammad, 47/35)

As it is known, all of the wars in the Era of Bliss were started by non-Muslims. Some Muslims regarded themselves as weak since they were few in number; they sometimes acted reluctantly when there was a state of war and felt disdained; therefore, they desired peace. The verse above includes advice to encourage them to strengthen their hearts, not to show any signs of weakness and not to surrender to the enemy.  

There is no decree asking Muslims to prefer war when the enemy wants peace. As a matter of fact, along with the encouragement not to fear war and to make the necessary preparations, Allah orders Muslim clearly to say "yes" to the enemy that wants peace:  

“Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies of Allah and your enemies and others besides whom ye may not know but whom Allah doth know. Whatever ye shall spend in the cause of Allah, shall be repaid unto you, and ye shall not be treated unjustly. But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is the one that heareth and knoweth (all things).” (al-Anfal, 60-61)

There are some interpretations stating that one of those verses abrogated the other, but we do not think that it is an appropriate approach. (cf Tabari, Razi, Samarqandi, Kurtubi, the interpretation of the relevant verse)

- According to some scholars, the chapter of Muhammad was sent down before the Battle of Uhud. Accordingly, in the relevant verse, the hypocrites (munafiqs) among Muslims and some weak Muslims are advised to raise their morale spiritually if a war breaks out and not to act lazily. (see Ibn Ashur, the interpretation of the relevant verse)

- We can also say that the morale of the Muslims are boosted through this verse for the Battle of Uhud, a critical battle which will take place about a year later.

As a matter of fact, the points indicated in the verse took place and the hypocrites, whose number was more than three hundred, abandoned Muslims on the way, leaving them weak. The archers deployed on the hill left their place thinking that the enemy was defeated and that it was time to collect the booty; thus, they caused the course of the battle to change against the Muslims. Only a few Companions remained around the Prophet; all of the others scattered.

The phrase “be not weary and faint-hearted” in the verse seems to indicate this situation. From this point of view, it can be said that the verse has a prophetic aspect.

The chapter of al-Araf, verse 143:

"When Moses came to the place appointed by Us, and his Lord addressed him, He said: ‘O my Lord! Show (Thyself) to me, that I may look upon thee.’ Allah said: ‘By no means canst thou see Me (direct); But look upon the mount; if it abide in its place, then shalt thou see Me.’ When his Lord manifested His glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said: ‘Glory be to Thee! to Thee I turn in repentance, and I am the first to believe.’"

Explanation:

When Musa came to the place appointed by Us at the time We determined by leaving his brother as his deputy (...), his Lord spoke to him in return for his request. He spoke to him without an intermediary, like His speech to the angels, but behind a veil. (...) "…And made him draw near to Us, for mystic (converse)." (Maryam, 19/52) This divine statement indicates that this speech was "majwa". There is a narration that Hz. Musa heard the voice from all directions. This shows that hearing Allah's voice is not like hearing the voice of His creatures. When his Lord gladdened him by speaking to Him behind a veil, Hz. Musa wanted to see Allah as a result of the happiness caused by hearing Him and he said, (...) "O my Lord! Show (Thyself) to me, that I may look upon thee." That is, he begged Allah to remove the veil and allow him to see His face. (..) His Lord said, ‘By no means canst thou see Me (direct)’ (...)But look upon the mount; if it abide in its place, then shalt thou see Me.’ Thereupon, (...) when his Lord manifested His glory on the Mount, which is a relative manifestation, that is, He did not become manifest with all of His magnificence and absolute power but a piece from His power appeared and hit the mountain; (...) the mountain was broken into pieces and transformed into dust. According to the qira’ah (pronunciation) of Hamza, Kisai and Khalaf al-Ashir, it means "flattened/levelled", that is, the mountain disappeared and became flat land, like a camel without a hunch.

"Dakk": In fact, "dakk" means to crush something and make it like flour; its passive noun form is "madkuk" (...) means a camel without a hunch or (...) a hill. According to the first meaning, the mountain disappeared and according to the second meaning, it became a small hill. According to the famous view, this mountain was Mount Sinai but there is another view: It is stated that it was Mount "Zabiyr" or Mount "Arriyn" in Madyan, or another mountain that was levelled and disappeared. It means it was not the mountain that Hz. Musa was standing on but the mountain that he was looking at, opposite him.

To sum up, the mountain could not put up with the manifestation of its Lord and became "dakk". (...)  Musa fainted and fell down. Two things happened with this manifestation: The first one is the mountain’s transformation into pieces and becoming levelled and the second one is Hz. Musa's fainting and falling down. That is, Musa fainted because of an indirect (relative) manifestation on the mountain; if it had been a full and absolute manifestation, the world and probably the whole universe would have been eliminated. Thus, (...) that was the wisdom behind the following statement: "By no means canst thou see Me (direct)." Otherwise, Allah did not avoid being manifest and He did not act stingily; God forbid, He is not stingy; the issue is related to putting up with the manifestation. It is not possible to bear seeing Him in this ephemeral realm. In that case, it is not appropriate to understand from this divine statement that it is not possible to see Allah in the realm of eternity, where death and ephemeral realm end, that is, in the hereafter.

(...) When he recovered his senses, (...) he said, ‘Glory be to Thee’. You cannot be seen through ephemeral eyes. (...) To Thee I turn in repentance because I wanted something that was not in accordance with your permission. (...) And I am the first to believe. I am the first to believe in the manifestation (...) "By no means canst thou see Me (direct)" in this world. (see Elmalılı, Hak Dini, the interpretation of the verse in question)

"But those who reject faith after they accepted it, and then go on adding to their defiance of faith,―never will their repentance be accepted; for they are those who have gone astray."(Aali Imran, 3/90)

Tafsir scholars explained the verse above in different ways.

Qatada, Hasan al-Basri and Ata al-Khurasani say the people mentioned in the verse are Jews. For, they believed in Moses (Musa) (pbuh) first, became unbelievers by denying Jesus (Isa) (pbuh) and went too far by denying Muhammad (pbuh). The verse above states that their repentance will not be accepted because they will not surrender to the truth and repent before they are at death's door and the repentance at death's door will be of no use. As a matter of fact, the following is stated in another verse:  

"Of no effect is the repentance of those who continue to do evil, until death faces one of them, and he says; "Now have I repented indeed"; nor of those who die rejecting Faith: for them have We prepared a punishment most grievous."

According to another view reported from Rabi' and Abu Aliya, those mentioned in the verse above are the ones who believed in the previous prophets but denied Muhammad (pbuh) and increased their sins after that. Their repentance for their sins will not be accepted if they keep denying.

According to another view reported from Ikrima and Ibn Jurayj, what is meant by the ones mentioned in the verse are those who believed in their prophet first but became unbelievers after that and increased their denial. If they die as unbelievers, their previous belief and repentance when they become believers will not be accepted. For, they became unbelievers in the end and died as deniers.  

According to Suddi, what is meant by the ones mentioned in the verse are those who become unbelievers after becoming believers and who continue unbelieving afterwards and die as deniers by increasing their denial. Their repentance at death's door will not be accepted.

It is unanimously agreed by reliable scholars that it is promised by Allah that the repentance of a person who is alive will be accepted. If an unbeliever repents just before he dies, he is treated as a Muslim. For instance, his janazah prayer is performed; his inheritance is distributed in accordance with the law of Islam.

The verses mentioned in the question are as follows:

“He Who created the seven heavens one above another; no want of proportion wilt thou see in the Creation of (Allah) Most Gracious. So turn thy vision again: Seest thou any flaw? Again turn thy vision a second time; (thy) vision will come back to thee dull and discomfited, in a state worn out.” (al-Mulk, 67/3-4)

The order, “so turn thy vision again” is related to “Allah's creation / Allah’s art of creation seen in all beings” rather than seven skies. Everybody is an addressee of this verse; everybody can find an environment where they can watch Allah's creation / wonderful pictures of art in accordance with their knowledge, experience and capacity. Some people observe the skies through a telescope; others examine atoms under a microscope; yet others examine mountains, soil, trees and fruits through their eyes. Everybody will have to say, “I have not seen any faults in these pictures of art.”

It is stated in the first verses of the chapter of al-Mulk that Allah is sublime, powerful, and dominant over the universe, that everything is in His hand of power and that He can do whatever He wishes in the universe; the verses following them give examples of His works of power. They contain the evidences showing Allah's power and activities very clearly; they state that Allah created life and death so that people will compete with one another in order to do good deeds in the world and so that He will show who does better deeds by obeying His orders and prohibitions.

In verses 3 and 4, attention is attracted to the perfect and faultless creation of the universe, its perfect functioning and operation; thus, it is stated that such a perfect system of beings cannot have occurred and cannot be maintained through blind coincidence and chance and that it can only be possible through the creation and administration of a being who has superior knowledge, will and power.

"They but wish that ye should reject Faith as they do, and thus be on the same footing (as they): so take not friends from their ranks until they flee in the way of Allah (from what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks."(an-Nisa, 4/89)

The hypocrites (munafiqs) came to Madinah from Makkah and stayed with the Prophet (pbuh) for a few days. Then, they repented for coming and said to one another, «Let us ask permission from Muhammad, return to Makkah and follow our ancestors' religion.» They said to the Prophet, «O Messenger of Allah! The climate of Madinah is not good for us. Allow us to go to Makkah and we will practice our religion there.» The Prophet (pbuh) accepted their request and gave them permission.  

Those munafiqs, who left the Prophet in Madinah, went to Makkah, united with the polytheists and declared that they became unbelievers. Then, they started to do business with the polytheists. Once, those munafiqs set off to go to Damascus for business. The Muslims found out about the situation and waylaid them. They grabbed the property of the munafiqs and wanted to kill them because they were unbelievers. However, some of the Muslims wanted to prevent them from being killed. They did not know that those munafiqs had exited Islam and had become unbelievers; therefore, they defended those munafiqs. However, the other Muslims had learned that they had exited Islam. Therefore, they wanted to grab their property and kill them.   

Thus, the Muslims were divided into two about what to do to the munafiqs. Allah sent down the following verse in order to inform the Muslims about their hypocrisy and unbelief: 

"Why should ye be divided into two parties about the Hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the Way? For those whom Allah hath thrown out of the Way, never shalt thou find the Way."(an-Nisa, 4/88)

Nobody can guide those whom Allah has thrown out of the way. Only Allah can guide them. It is stated in the verse that those who insist on unbelief cannot find guidance but that those who abandon unbelief and accept the truth will attain guidance.

Look at the verse regarding the issue and see what Allah says:

"They but wish that ye should reject Faith as they do, and thus be on the same footing (as they): so take not friends from their ranks until they flee in the way of Allah (from what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks."

Unbelievers want Muslims to go astray and become unbelievers like them. Unbelievers never want people to become Muslims. They want them to remain in unbelief like them and they do their best to keep them as unbelievers. A poor person wants others to be poor like himself; similarly, unbelievers want Muslims to be poor in terms of deed like themselves. Allah forbids believers from being friends with unbelievers in this verse along with several other verses. He orders believers to fight unbelievers and not to be friends with them until they abandon unbelief and accept the belief of oneness. The order not to be friends with unbeliever is clear. Allah forbids friendship with unbelievers because it is of no use to Muslims. For, unbelievers have always harmed Muslims. There are a lot of examples of it in history.

"And if all the trees on earth were pens and the Ocean (were ink), with seven Oceans behind it to add to its (supply) yet would not the Words of Allah be exhausted (in the writing): for Allah is Exalted in power, Full of Wisdom." (Luqman, 31/27)

It is stated in the verse above that if the seas were ink in order to write the words of Allah, the ink would run out before the words of Allah were written and that even if the seas were created again, it would not be enough to write the words of Allah; it is also stated that the signs of His existence and majesty are too many to count. 

What is meant by "Allah's words" is all of the creatures that He created and the beings in His knowledge, or the words that praise Him. There are so many signs of Allah's knowledge and majesty that it would not be enough to write them even if the seas were ink. His praise does not run out by writing. Numbers are not enough to express the amount of the beings He created.

"As also the evil ones, (including) every kind of builder and diver― As also others bound together in fetters."(Sad, 38/37-38)

With this verse, the Quran states that the Prophet Sulayman ruled over jinn and devils as well as people and that he had hegemony on them.

Judging by the clear expression of the verse, we can say that Sulayman (pbuh) used jinn and devils in hard and tiring tasks. As it is known, every prophet was granted some miracles; the miracle granted to Sulayman (pbuh) was power over spiritual beings.

In those verses, Allah states that He put three kinds of devils under the command of Sulayman (pbuh). He states that the first group is builders. In another verse, He states what they do:

"They worked for him as he desired, (making) Arches, Images Basins as large as Reservoirs, and (cooking) Cauldrons fixed (in their places)."

The second group dived into the sea and took out pearls, corals and various jewels and gave them to Sulayman.

The third group was disobedient and they were devils that were tied to one another with chains. (Tabari Tafsir, interpretation of verses 37-38)

As it is stated in the verse two verses before the one in the question: “Thus have We placed leaders in every town, its wicked men, to plot (and burrow) therein: but they only plot against their own souls, and they perceive it not", the polytheists declared that they would not believe unless what was given to the messengers of Allah was given to them; they regarded themselves as deserving prophethood based on some so-called apparent reasons.

This verse shows that Allah's universal laws, which are absolutely valid in the universe, are also valid in the life of belief and deeds of man; they are the essential and real reasons beyond all apparent reasons. Based on His universal rules, Allah opens a person's heart to Islam if He wants him to attain guidance, makes him love and accept Islam. If He wants a person to remain away from the truth, He gives his heart distress and trouble that will prevent him from adopting and accepting the truth.

It is interesting that the psychological state of the people in the second case is likened to the physiological distress of the people who ascend to the sky. For, as it is known, as one ascends to the sky the air pressure decreases and it becomes difficult to breathe as the altitude increases. It is a definite miracle of the Quran to express it clearly in a time period when such a law of nature was not known.

Another important point like this is the perfect diagnosis and concise description of the psychological troubles and dilemmas experienced by the people who are influenced by negative thoughts.

Accordingly, the unbelievers who are affected by the psychological motives like ill will, jealousy, obstinacy, pride and arrogance, and the ambition of pleasure and interest sacrifice their minds for their emotions. As they insist on doing it, they experience trouble and unease, in the presence of Muslims, that gradually increase like the people who have difficulty in breathing as they ascend. They gradually move away from thinking soundly on the truth and guidance. Description of Islam bothers them and increases their obstinacy and denial. It leads them to unjust deeds. Thus, they gradually lose the opportunity of attaining guidance, which means eternal life and salvation.

It is an inevitable situation caused by the universal laws of Allah for those who are the slaves of negative emotions and ambitions, and ill will.

“But there are, among men, those who purchase idle tales, without knowledge (or meaning), to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a Humiliating Penalty. When Our Signs are rehearsed to such a one, he turns away in arrogance, as if he heard them not, as if there were deafness in both his ears: announce to him a grievous Penalty.” (Luqman, 31/6-7)

When Abus-Sahba asked Ibn Mas’ud what is meant by “idle tales” in the verse above, he said, “It is song.” Hasanul-Basri interpreted it as “songs and instruments” (Ibn Kathir, Tafsir, V, 377). Ibn Mas’ud and Jabir b. Abdullah interpreted it like that too. Abul-Faraj Ibnul-Jawzi reports that interpretation from Hasan, Ibn Jubayr, Qatada and Nahai (Qurtubi, al-Jami, XIV, 251).

People who have no goals in the world other than material pleasure and happiness indulge themselves in meaningless, empty words that are not based on reason and knowledge (or according to one interpretation) entertainment with musical instruments in order to mislead others from Allah’s path without knowledge, to keep them away from it and to be engaged in useless things; they regard the purpose life to consist of those things; they spend money on them; they talk and listen to them. When the wise, meaningful and hence saving verses of Allah are recited to them, they act conceitedly; they turn a deaf ear and turn their backs on them. Thus, a fundamental difference in logic and mentality between believers and deniers is revealed.

The phrase lahwal-hadith in verse 6, which we translate as “idle tales”, is explained as music in most of the classical tafsirs; it is argued in some commentaries that it is haram to sing, play an instrument, listen, and do business in music based on the verse above. However, there are also views stating that this phrase means words containing polytheism or, more generally, empty and unnecessary talk that are not beneficial to people (for those views, see Tabari, XXI, 60-63).

Acting upon the phrase “to mislead (men) from the Path of Allah” in the verse, Imam Malik stated the following in an answer to a question: “If (music) distracts people from their duties toward Allah, it is haram.” (Qurtubi, XIV, 54) After listing some of the narrations indicating that music is haram, Qurtubi summarizes his opinion based on the famous fiqh scholar Abu Bakr Ibn al-Arabi (see Ahkam al-Quran, III, 1494) as follows:

“It is clear that songs that incite people’s bad feelings and praise harams are haram; however, music that does not contain such drawbacks is permissible during joyous and happy times such as Eid and weddings, or when there is a need for rest and relaxation.” (Qurtubi, XIV, 55-56).

In our opinion, as Tabari also states (XXI, 63), there is no indication in the verse that the phrase lahw al-hadith specifically means song and music, it is not appropriate to limit the meaning of that phrase as music. When the denialist psychology and attitude summarized in those two verses are taken into account, it should be interpreted as the empty claims and sophistry of the polytheists in order to undermine the influence of the divine message on people or to ridicule them.

As a matter of fact, the phrase “bi-ghayri ilm” (without knowledge) in verse 6 supports it. If music, poetry and similar activities are used for such a malicious purpose, those who do so are also within the scope of criticism in the verse. Besides, not only the attitudes of the deniers of that period, but also the mentality aimed at blocking “Allah’s way” in any period, and the attitudes, criticisms and activities that are the product of that mentality are criticized.

(see Diyanet Tefsiri, Kuran Yolu, the interpretation of the verse in question)

Is there a contradiction between the following two verses in terms of the creation of human beings and jinn? If they were created for Hell, it would mean they were not created for worshipping. Therefore, there seems to be a contradiction. Will you interpret it?

I have only created jinn and men, that they may serve Me. (51:56)

“Many are the jinn and men We have made for Hell: they have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle nay more misguided: for they are heedless (of warning).” (7:179)

There is no contradiction between the two verses above.

In the following verse, it is indicated that the purpose of the creation of human beings and jinn is worshipping Allah: “I have only created jinn and men, that they may serve Me.” (adh-Dhariyat, 51/56)

In the following verse, those two beings are warned that they will be punished because some human beings and jinn will not be able to fulfill this duty of worshipping: “Many are the jinn and men We have made for Hell: they have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle nay more misguided: for they are heedless (of warning).”(al-Araf, 7/179)

The meaning of the verse is as follows:

“There are some individuals who will consequently go to Hell among the ones I created because they do not use the material and spiritual equipment (like the mind, heart, eye and ear) I have given to them properly.”

That is, Allah makes His endless knowledge, not His power, speak in that verse. That is, He does not say that He will send some people to Hell by force; on the contrary, He says that He knows - through His endless knowledge - that some people who were created for worshipping will prefer the way to Hell through their free will. 

It is understood from the explanations above that the real meaning of the phrase "for Hell" in the verse is not "for…" but "consequently".  That is, the preposition "lam" before the verb "zara'na", which expresses creation, does not indicate reason but consequence.

As a matter of fact, some interpreters emphasized that the preposition "li" in the phrase “zara’na li Jahannama” (we created for Hell) did not indicate reason but consequence. (see Baghawi, Razi, Sha'rawi, the interpretation of the relevant verse)

We see a similar expression in the chapter of al-Qasas:

“Then the people of Pharaoh picked him up (from the river): (it was intended) that (Moses) should be to them an adversary and a cause of sorrow: for Pharaoh and Haman and (all) their hosts were men of sin.” (al-Qasas, 28/8) The preposition "lam" in the phrase "li yakuna lahum aduwwan wa hazanan" (should be to them an adversary and a cause of sorrow) indicates consequence. "Lam" at the beginning of the verb "li yakuna" indicates consequence, result, not reason.“ For, it is clear that the family of Pharaoh did not adopt Moses (Musa) so that he would be a cause of sorrow to them. However, he became a cause of sorrow to them consequently. (see Baghawi, ibid)

"But when the forbidden months are past, then fight and slay the pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practice regular charity, then open the way for them: for Allah is Oft-Forgiving, Most Merciful." (at-Tawba, 9/5)

The verse above orders Muslims to fight the idolaters of that time. However, if any group attacks the community of Islam today, it becomes fard for the Muslims of that region to fight the unbelievers that attack them.

"Killing" will be used as the last resort for the measures mentioned in the verse to be consistent. For, if killing is resorted to first, the other measures become meaningless. Killing the enemy is one of the natural outcomes of war; so, the reason why killing (slaying) is mentioned in the verse probably aims to remind Muslims not to resort to it before taking the other measures. As a matter of fact, if the idolaters repent but do not accept Islam at once, the Muslims are asked to give them security and the opportunity to learn Islam from Muslims by living among them and to think about Islam in the verse.  This understanding is more appropriate to the other statements of the Quran regarding killing.

After the forbidden months, the state of war started between you and them. Then, declare war on them without waiting for their attack; kill them wherever you find them and however you can.
 
However, the believers are forbidden from committing muthla; that is, cutting off the organs of a person like the nose or ear, to stop a person, to tie his hands and arms and to kill him with an arrow or a similar tool by torturing him. The Prophet (pbuh) stated the following regarding the issue:

"The most merciful people in terms of killing are believers." He also said,
"When you kill, kill in a nice way." Those verses also imply that it is necessary to do so:

"And seize them, beleaguer them." That is, if it is possible to seize them and to beleaguer them, do not attempt to kill them. Put them on probation; do not allow them to go wherever they want; "lie in wait for them in every stratagem of war"; that is, lie in wait on ways of trade, expedition, etc and watch them. It was necessary to take all kinds of measures in order to purify the Kaaba from the existence and domination of idolaters. (Kuran Yolu, Diyanet, the interpretation of the relevant verse)

"If they repent, that is, if they abandon idolatry and become believers, and establish regular prayers and practice regular charity, that is, if they become Muslims by accepting to perform prayers and give zakah, then open the way for them; do not do any of the things mentioned above to them. Leave them free. For, Allah is Oft-Forgiving, Most Merciful. He forgives what they committed before, their idolatry, unbelief and injustice because they become believers and gives them rewards for their belief and worshipping.   

That is, those idolaters are given the following alternatives: death, slavery or becoming Muslims. As it will be mentioned later, jizyah will not be accepted from them unlike the People of the Book. Hasan al-Basri narrates the following: One of the slaves of war uttered the following in a way that the Prophet (pbuh) would hear three times: 'I will repent to Allah; I will not repent to Muhammad.' The Prophet (pbuh) said, 'Leave him; he gave the One His due.'"(Elmalılı Hamdi Yazır, the interpretation of the relevant verse)

Islamic scholars may not have needed further research into how they died since it is a clearly stated fact in the Quran. However, because Abu Lahab died immediately after the Battle of Badr, they may have mentioned him in that context. The person who really tortured the Prophet (pbuh) was Abu Lahab. His wife supported him.

In the Quran, Abu Lahab is mentioned in the first three verses of the chapter and his wife is mentioned in the last two verses.

Since it is clear that the man died as an unbeliever, it is not doubted that his wife followed him and that her death was thought to be in the same way; therefore, it may not have been mentioned separately.

Ibn Ashur states that Abu Lahab’s wife died as a polytheist (mushrik). (see at-Tahrir wat-Tanwir, the relevant place)

Similarly, there are important Arabic articles stating that Abu Lahab’s wife died as an unbeliever too. Accordingly, as a punishment for the torture she inflicted on the Prophet Muhammad (pbuh), this woman saw her son Utba’s head cut off by a lion or a bear after seeing her husband’s terrible death. Then, she saw with her own eyes that her two children became Muslims during the conquest of Mecca. While she was writhing in pain after all those sad events, once, while she was trying to carry thorny grass by putting a rope, which is described as “rope of palm-leaf fiber round her neck” in the Quran, round her neck, she suddenly fell down and the rope around her neck squeezed her throat, causing her to die as a polytheist. (see al-Bayan, Umm Jamil Fil-Quran; Fatima Ali, Qissatu Umm Jamil, Zawjatu Abu Lahab)

According to those determinations, in addition to the interpretation of the scholars who say that the verse “A twisted rope of palm-leaf fiber round her (own) neck” is a description of her state in Hell, it is also considered a sign that she would be strangled and executed by the rope she used to torture the Prophet (pbuh) while carrying thorny wood at the time of her death...

What is meant by the mother of cities is Makkah. It is ordered in the verse to convey the message of Islam to all people beginning from Makkah.

And this is a Book which We have sent down, bringing blessings.Its prosperity will encompass the world. It confirms (the revelations) which came before it and it distinguished the good from the bad.  The light and guidance in it will increase, be strengthened and develop by being confirmed by it. We sent it down to do this (to remind the realms, for abundance and confirmation) so that you may warn the Mother of Cities and all around her. Those who believe in the Hereafter believe in this (Book), and they are constant in guarding their prayers. Ummul-Qura, which means the mother/center of all cities, is one of the names of Makkah; it means it is the center of the world and the qiblah of all of the creatures.

It is known that warning is for the people of Makkah, not Makkah itself; so it means "the people of Ummul-Qura" by the use of metonym. The phrase(wa man hawlaha: all around her) is an indication of it. It is doubtless that the reason why the phrase "Ummul-Qura" is used instead of "Makkah" is to make people think that Makkah is the absolute center of all of the cities in the world. Therefore, the phrase (wa man hawlaha) means all of the cities around the world with the relation of the center with its periphery. However, if "Ummul-Qura" is regarded as "Makkah" without taking into consideration of the meaning of being the center, wa man hawlaha  is regarded as the surroundings of Makkah and hence the Arabian Peninsula.

According to this possibility, the wisdom behind the Quran being sent down would be thought of as warning only the people of Makkah and the Arabian Peninsula; therefore, using the conjunction "and", the Quran says, "and so that you may warn the Mother of Cities and all around her", not "so that you may warn Makkah and all around her" and not "so that you may warn the Mother of Cities and all around her", stating that the purpose of the Quran and Hz. Muhammad being sent was not warning the nation of Arabs only but with the meaning of "the Quran is only a warning for the realms" the verse before it and that the vastness of its scope should not be forgotten. And especially the scope of the following verse is stated: 

"O Muhammad! We have not sent thee but as a (Messenger) to men, giving them Glad tidings, and warning them (against sin)." (Saba', 34/28)

However, it is strange that, after all these explanations, a group of Jews tried to use the phrase "and so that you may warn the Mother of Cities and all around her " in the verse as evidence that Hz. Muhammad (pbuh) was a prophet sent only to Arabs; that is they admitted his prophethood but claimed that he was a prophet sent to Arabs, not to all nations. They are known as "Isawiyyah sect"; we see that some so-called intellectual Europeans have tried to spread this Jewish sect and its policy among non-Arab Muslims today. The prophethood of Hz Muhammad (pbuh) is determined and confirmed by the verse by stating that denying prophethood, which is a duty given to human beings, is temerity and ingratitude emerging from not appreciating Allah as it is required and denying the Quran and the prophethood of Hz. Muhammad (pbuh) after accepting any prophet and any book that is sent down though the Quran approves and confirms all the prophets and the books and is clearer and more blessed than them is a clear contradiction.

The phrase “ruhullah” is used for Hz. Isa in the Quran. Some people make a mistake because they misinterpret it. We will quote the views of tafsir scholars regarding the issue. Those scholars say that the phrase "ruhullah" is a compliment for the spirit. Calling the Kaaba "Baytullah" is a compliment for the first mosque of the earth; similarly, it is a compliment to call Hz. Isa "ruhullah".

Another meaning is as follows: The body becomes alive with the spirit; similarly, dead hearts rejoined belief and became alive with his guidance. 

Hz. Isa is called "Ruhullah" because the following is stated in the Quran when Hz. Maryam’s being impregnated is narrated:

"... and We breathed into (her body) of Our spirit..." (at-Tahrim, 66/12)

"Isa Ruhullah" means Isa is from Allah's spirit, from Allah's attributes and names or from divine spirit. In fact, "Ruhullah" exists in everybody in this sense. Allah addresses His angels as follows when He mentions the creation of Adam:

"When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him." (Sad, 38/72)

In that sense, Ruhullah exists in everybody. That there is not much difference basically between the spirit that Hz. Isa has and the one that an ordinary person has. For, the spirit is one and the life of every creature comes from that single spirit. 

171. O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not "Trinity": desist: it will be better for you: for Allah is one Allah: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs.

172. Christ disdaineth nor to serve and worship Allah, nor do the angels, those nearest (to Allah): those who disdain His worship and are arrogant,-He will gather them all together unto Himself to (answer).

173. But to those who believe and do deeds of righteousness, He will give their (due) rewards,- and more, out of His bounty: But those who are disdainful and arrogant, He will punish with a grievous penalty; Nor will they find, besides Allah, any to protect or help them.

The call ‘Ya ahlal kitab’ is a general phrase but Jews were meant above; however, Christians are meant here. That is, ‘O Christians of People of the Book! Commit no excesses.’ In the face of the demeaning by the Jews by trying to slander, deny and despise Hz. Isa by calling him an illegitimate child as it is explained above, do not commit excesses in your religion by claiming that Hz. Isa is God and do not say of Allah aught but the truth.

Do not attribute some impossible and wrong attributes to Allah like entering into some things, changing, uniting with something else, having friends and children; free Him from such incomplete attributes and tell the truth related to all issues. For, Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary.

"…Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary..." (Aal-i Imran, 3/45)

As this verse indicates, He informed Maryam about him and gave her the good news. He was created with the breathing of Jibril and placing him in the womb of Maryam with the order "be"; and, it is a spirit from Allah; Allah gave life to many dead hearts with it. Prophethood, word, spirit; that is the truth about Isa, son of Maryam. Nothing but this truth must be understood when it is said, ‘Isa was not killed and crucified or did not die; he was raised to the sky.’ 

So, believe in Allah and His messengers; know Allah as Allah and prophets as prophets; and do not say "trinity"; “the number of deities is not three”; Do not deviate into the understanding of three deities with clear polytheism by saying "there are three deities: Allah, Isa and Maryam" or with interpreted polytheism of “three deities” by saying "Allah is three: father, son and Holy Spirit; three principles; three people, one principle. Say not "Trinity" : desist: it will be better for you. for Allah is one Allah; He never accepts any partners; He is free from all kinds of reproduction; He is one in deity: Glory be to Him: (far exalted is He) above having a son.

For, to Him belong all things in the heavens and on earth. People belong to Him; land belongs to Him; sovereignty belongs to Him. Nothing including Isa is outside His land and sovereignty. And enough is Allah as a disposer of affairs. That is, Allah does not need any proxies to create all of those things, to arrange and to control them. He himself has the power to decree and manage; He does not need anything and anybody. He is the one that arranges and manages the affairs of his creatures on behalf and for the benefit of them in the best way.

If they fulfill their duties, rely on Him and refer their affairs to Him, He will not make them dependent on anybody else to arrange their affairs and to meet their needs. To sum up, He is enough to arrange all of the affairs of all creatures and He does not need a proxy to do them. He replaces everything; nothing replaces Him. Nothing can exist without depending on Him.   

In that case, it is impossible to think of anything outside the land of Allah, a child to replace Allah, a proxy to act on behalf of Him, an authority to refer affairs to and a deity except Him. Such things can be thought about ephemeral and weak beings. When the word "Prophet" is used, it is necessary to understand an aide that reports the words, not a “proxy”. In that case, O Christians! Do not say, "How can Jesus be a slave?" Jesus never avoids being a slave of Allah. The Christians came to the Prophet and said, "Why do you attribute mistakes to our owner?" The Prophet said, "Who is your owner?" They said, "Jesus." He said, "What did I say about him?" They said, "You say, ‘He is Allah's slave and messenger’." Thereupon, he said, "It is not a shame to be a slave of Allah." Thereupon, that verse is reported to have been sent down. (see Elmalılı Hamdi YAZIR, Hak Dini, the interpretation of the verses in questions)

Yes, as you have stated, man does not want to disobey Allah; he does not want another person to disobey Allah either.

In that case, why did Habil utter, “For me, I intend to let thee draw on thyself my sin as well as thine”?

Having asked the same question before, Razi, answers this question from a few aspects;

1) Fundamentally, this statement was uttered when Habil, who was killed, understood from that Qabil would kill him. Therefore, this statement was said before the murdering. It seems like Habil uttered this sentence as an advice that means “Unless you give up committing this evil sin despite this advice, you will absolutely keep an eye on a moment that I am unaware in order to kill me, and I cannot defend myself. In that case, my only defense may be to kill you before you kill me. It would be based on only a presumption. That would be a really evil deed committed by myself.”

It is not haram to wish that a sin would be committed by another person under these circumstances; on the contrary, it would be obedience and sincerity.

2) The statement “For me, I intend to let thee draw on thyself my sin as well as thine” in the verse means, “I want you to load the punishment of crime of killing me.” There is no doubt that it is permissible for the oppressed person to want Allah to punish the one who oppresses him.

3) According to a narration, on the Day of Judgement, when the cruel person cannot find anything to persuade and please the person (whom he oppressed) convinced, the sins of the oppressed person will be taken from him and loaded on the cruel person.

Accordingly, the following can be stated: “On the one hand, I want you to draw on yourself my sins when you cannot find anything to persuade and please me on the Judgement Day; on the other hand, I want you to draw on yourself the sin of killing me.” (Razi, the tafsir of the verse in question)

After this short explanation, the details of the issue:

As it is narrated in the previous verse that Habil did not attempt to kill his brother Qabil because of the fact that he feared Allah, here as a second reason, it is understood that Habil wanted his brother to go to Hell shouldering the sins of both of them.

However, according to Quran whoever errs only errs against his soul, and no bearer of burdens will bear the burden of another. (see al-Isra 17/15)

- So, why does a murderer shoulder the sins of the victim?

Mufassirs (interpreters of the Quran) interpret the verse given above as follows: “What is meant by it is not ‘I want you draw on yourself my sin’; it means “I want you to be a person of Hell undertaking the sin of killing me along with your other sins.

Actually, a religious and pious person wants neither himself nor another person to disobey Allah and to get burned in Hell.

As a matter of fact, it is understood that Habil tried to dissuade his brother from this evil deed, using a definite and determined style.

From this point of view, there were mufassirs who interpreted the verse as follows: “If you cannot find anything to persuade and please me on the Judgement Day, I want you to draw on yourself my sins, and the sin of killing me.” (Razi, XI, 207).

For, according to a hadith narrated from Hz. Prophet Muhammad (pbuh), on the Judgement Day, if there is nothing in tyrant’s hands to persuade the innocent man by pleasing him, the sins of oppressed person will be taken from him and forwarded to the cruel person. (see Bukhari, Mazalim, 10)

Although Habil’s advice caused hesitation in Qabil’s mind, the result did not change; Qabil turned a deaf ear to his brother’s advice because of having such an expansive jealousy.

His nafs (soul) pushed Qabil into terrible murder of his own brother and no other thing except murder satisfied the feelings of his soul.

As a result, he became the one who lost in both the world and afterlife by murdering his brother. Furthermore, due to the fact that he became the first person who committed a murder in the world and the one who made a breakthrough of murdering, he took part in all the sins of the murderers who came after him.

Hz. Prophet said in one of his hadiths,

“Whenever a person is murdered unjustly, there is a share from the burden of the crime on the first son of Adam for he was the first to start the tradition of murdering.” (Bukhari, Janaiz, 33; Anbiya, 1; Diyat, 2; Musnad, I, 383i430,433; see Diyanet, Kuran Yolu, the translation of the verse in question)

The Holy Qur’an mentions the stage before insemination in many verses and the following expressions were used in those verses; ‘’semen’’ (al-Qiyamah, 75/36; al-Waqia, 56/58), "main dafiq (drop emitted)" (at-Tariq, 86/6) and "main mahin’ (a fluid despised/despicable)” (as-Sajda, 32/8; al-Mursalat, 77/20).

Nutritious fluid named semen which carries sperms does not merely consist of sperms. On the contrary, semen consists of a mixture of different fluids.

Semen is a compound of substances excreted from the canals of sperm, the seminal vesicles, the prostate glands, and glands connected to the urinary tracts. With detailed analysis, we can see that the fluid named semen consists of many components like citric acid, prostaglandins, flavins, ascorbic acid, ergothioneine, fructose, phosphorylcholine, cholesterol, phospholipids, fibrinolysin, zinc, acid phosphatase, phosphatase, hyaluronates and sperms.

These fluids has duties like containing the glucose which will provide the energy needed for the sperm, neutralizing the acids at the entrance of the womb with its base quality, providing the slippery environment where the sperm will move.

In the Qur’an, it is reported that gender -masculinity and femininity- are created from the semen flowing into the womb. However, until quite recently it was thought that gender was determined by the mother’s cells. Science discovered this information, which is given in the Qur’an- only in the 20th century. In the Qur’an, many details related to the creation of man like this were stated many centuries ago.

When semen is mentioned in the Qur’an, this fact which was revealed by modern science is also pointed and semen is described as a “mingled” fluid:

“Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of Hearing and Sight.” (al-Insan, 2)

In the verses mentioned in the question, it is pointed out that semen is a mixture; and it is emphasized that the human is created from the essence of this mixture:

“He Who created all things in the best, and He began the creation of man from clay, And made his progeny from a quintessence of despised fluid.” (as-Sajda, 7-8)

The Arabic word progeny (sulala) translated as essence here means ‘the best part of something’. No matter which meaning is accepted, it means ‘a part of a whole’ thing.

Indeed, the sperms are both a part of the semen and the basic raw material of it. The sperm which inseminates the ovum among all the sperms is both a small amount of the sperms that can be expressed as only one in a hundred millionth of the sperms and the most successful swimmer reaching its destination by overtaking millions of sperms in this long distance race.

This shows obviously that the Qur’an is the word of Allah, who knows the creation of man in every fine detail.

The stages man undergoes in the womb are mentioned as follows in the Holy Qur’an:

"Man We did create from a quintessence (of clay); then We placed him as (a drop of) sperm in a place of rest, firmly fixed; then We made the sperm into a clot of congealed blood; then of that clot We made a (fetus) lump; then we made out of that lump bones and clothed the bones with flesh; then We developed out of it another creature. So blessed be Allah, the best to create!" (al-Muminun, 23/12, 13, 14)

In the verse, the stages of fetus are mentioned in the order of "nutfa, alaqa, mudgha".

These stages of creation mentioned in the Qur’an correspond with the data of modern science.

The first stage is the occurrence of insemination (fertilization) as a result of the sperm going into the (ovum) fallopian tubes (in the canal between the womb and ovarium). This inseminated ovum is called ‘zygote’

The second stage is the stage when the zygote holds onto the womb at first, and then sinks into the womb (implantation). From this stage on, the term ‘embryo’ is used.

Some special tissues and organs develop in this stage, which includes the 3rd to 8th weeks of growing after fertilization.

Third stage is the stage when the embryo gets the name ‘fetus’, the body starts to grow fast -from third month to the birth-, and the skin and the organs develop. (see Örs, Rahmi ve Dilmen, Uğur, "Fetal Fiyoloji", Temel Kadın Hastalıkları ve Doğum Bilgisi, 205, 206.)

As it is seen, a zygote -which is totally different and new living being- comes into existence by the insemination of two living beings: sperm and ovum. The genes of the chromosomes of this inseminated cell contains the characteristics of the baby which will be born.

Afterwards, this inseminated ovum starts to cover distances every day and becomes an embryo, fetus, baby, child, young, adult and old person according to the stages it undergoes.

All of these stages cannot be considered as separate and independent from one another. All of them are in the scope of the being called a human.

Note: We recommend you to read the following explanations that we think might be useful to help you to understand the subject:

The wonders in the subject of Embryology

There is a large-sized scientific book called ‘The Developing Human’, which belongs to Prof. Dr. Keith L. Moore, who is the head of the Anatomy Department of Toronto University of Canada and a member of various science foundations.

This valuable book, which narrates the development of man according to the science of embryology in detail beginning from a single cell, especially the part in the eighth and ninth pages of the book, which mentions the history of human embryology, attracts attention since it states that development in exact sciences of people in Middle Ages were slow and it mentions that important information is given in the Qur’an, the holy books of Muslims, about the development of man beginning from a single cell. (Full name of the book: Moore, K. L; The Developing Human-Clinically Oriented Embryology, 3.rd Ed. Philadelphia, W. B Saunders Co, 1982).

Prof. Moore made a detailed statement about this particular subject in the daily newspapers called “The Gazette” and “The Globe and Mail’’ on 22-23 November 1984 and dealt with this subject in one of his scientific articles.

In his scientific article -which was published with the title ‘The Wonders in the Subject of Embryology’- Prof. Moore included the photographs of the posters that included Quranic verses and hadiths in their original forms and their English translations and that he showed to the journalists in the press conference and allowed them to take pictures.  

In this scientific article which he published, Prof. Dr. Keith L. Moore, points out the wonders he determined from the Qur’an and hadiths about embryology as follows:

"First studies about embryology started at -as much as we know- in the 4th century BC and developed embryos of chicks were searched in order to come to a comparative conclusion. For approximately 2000 years after this study, there had not been any remarkable progress in the science of embryology. And after the invention of the telescope in the 17th century, the embryologic stages in the human started to be determined. I examined the human’s embryologic progress by working on the Qur’an and hadiths for a few years and I was astonished to see the information which is completely in harmony with the scientific facts in this divine book, which was sent to humankind in the 7th century.

Now I will quote the verses I had taken from the Qur’an in the light of the recent developments in embryology.

The idea that man developed in the womb in stages was put forward in 1942 but the latest information that is still valid today was accepted by everybody in 1974.

However, the Qur’an indicates in an obvious way that the creation of human happens in three dark areas by saying: ‘He created you (all) from a single person: then created, of like nature, his mate; and He sent down for you eight head of cattle in pairs: He creates you, in the wombs of your mothers, in stages, one after another, in three veils of darkness. Such is Allah, your Lord and Cherisher: to Him belongs (all) dominion. There is no god but He: then how are ye turned away (from your true Lord)?’ in verse 6 of the chapter of az-Zumar.

The first one of these areas which are completely in compliance with the recent developments of embryology is wall of the womb, the second is the mother’s abdominal wall and the third is the amniochorionic membrane composed of the fused amnion and chorion. These three anatomic areas protect the embryo from external effects and harms.

Verses 12-14 of the chapter of al-Mumimun makes a complete description of the human embryo while mentioning the developments in the first weeks and states that it was transformed from a climbing leech into a chewed flesh.

“Man We did create from a quintessence (of clay); Then We placed him as (a drop of) sperm in a place of rest firmly fixed; Then We made the sperm into a clot of congealed blood; then of that clot We made a (fetus) lump; then we made out of that lump bones and clothed the bones with flesh; then We developed out of it another creature. So blessed be Allah, the best to create!”

Despite the fact that we did not understand these verses at first, we were thunderstruck when we compared the shape of the 24-day old human embryo with the Arab leeches. That shape of the embryo looked like the leeches very much. And this stage was the stage when the embryo climbs the wall of the womb, which is in compliance with the phrase “climbing leech”, one of the lexical meanings of the word alaqa.

For centuries, people believed that a miniature shape of human was in the sperms of male and that it grew up in the womb without changing its shape. In the same way, the other group alleged that the ovum of female contained the model of human in it. So, for centuries, the cells of sperm and ovum were dealt with separately.

We learned the fact that human being was created from a single cell called zygote, and that zygote is came into existence by the insemination of the ovule only in the 18th century by the results of the experiments of Spallanzani.

However,

- Verse 37 of ‘the chapter of al-Qiyamah and verse 8 of ‘the chapter of as-Sajda stated how the zygote -mentioned as (Nutfa)- came  into existence eleven centuries earlier than this discovery; and

- Verse 19 of the chapter of Abasa stated clearly that the zygote carried the characteristics and life program of the developing human.

This fact which was discovered at the end of the 19th century was stated in the Qur’an centuries ago and it is interesting that those verses were in the form that could be understood even by the people of that century.

Although it was discovered in the last century that the sperm was the factor that provided insemination in recent centuries the verses of the Qur’an did not only describe insemination but also stated the properties of the sperm centuries ago.

The fact that only very few of the millions of ejaculated sperms were able to reach the womb where the ovum waited and that only one of them united with the ovum was discovered in the 18th century.

However, Allah explained this creation stage of human 1200 years ago by the following verses:

‘Was he not a drop of sperm emitted (in lowly form)?’ (al-Qiyamah, 75/37)

‘And made his progeny from a quintessence of despised fluid.’ (as-Sajda, 32/8)

It is stated that not all semens result in making a child in a hadith related to this.

Dr. Moore narrates his other similar determinations which he qualifies as miracles as follows:

According to the researches, the embryo descends to the womb after ten days. It resembles to a human in the 8th week. 50-55 days after arriving in the womb, the embryo becomes a human with everything. However, the ears and eyes start to shape up in the 4th week. 6 weeks later, they become quite distinct.

In one hadith, Prophet (pbuh) states: When forty-two nights pass after the semen gets into the womb, Allah sends the angel and gives him shape. Then he creates his sense of hearing, sense of sight, his skin, his flesh, his bones, and then says: My Lord, would he be male or female?

The Prophet (pbuh) described the event that would be discovered after 1100 years by giving even the correct number of the days; which word can describe this other than the word ‘miracle’?

There is one more fineness in this hadith. Why does the angel ask the gender of the baby? It is very stunning to view the answers of this hadith by the scientific knowledge of today: For, until the forty-second day, even though the embryo’s bones and flesh are completed, and the character and senses are settled, the gender of it is not specified at that time and this was stated perfectly in the hadith 1200 years ago.

The Qur’an also clarifies the implantation process of the human’s blastocyst.

Verse 223 of the chapter al-Baqara  likens the state of the blastocyst in the womb to a seed thrown into ground by saying ‘Your wives are as a tilth unto you’. This verse is also very meaningful. For, as ground conceals seed, the epithelium of the womb conceals the blastocyst which clings to it. And blastocyst immediately starts to generate the fibrils named chorionic villi in order to feed itself. Just like the seeds taking root under the ground in order to feed themselves.

Dr. Moore narrates another astonishing finding of him as follows:

Why do the verses we quoted before mention the shape of the four-week-old human embryo as “chewed flesh” (Mudgha)? When we examine this 4-week-old embryo, named as ‘Mudgha’ by the Qur’an, we see that a patter like a chain of beads appear on it and we noticed with astonishment that the structure actually looked like teeth marks.

We made a model of four-week-old human embryo out of plastic and we chew it, leaving our teeth marks on it. The shape looked extremely like the real embryo and it explained very well why the Qur’an mentioned it as “chewed flesh” (Mudgha).

The conformity between the information given in the Qur’an and the result of the embryological researches today about mudgha does not consist of this only.

The following is stated in verse 14 of the chapter of al-Muminun: “…We made out of that lump bones and clothed the bones with flesh; then We developed out of it another creature…" "These changes, which are stated to have been made in mudgha, were determined to be in the same way as it is stated in the verse as a result of the embryological studies that were made; it was even observed that the organs like the brain and heart started to form in this stage."

The Canadian Professor Keith L. Moore, who attracts attention to the miracles in the Quran and hadiths through a press conference and his books by comparing the findings of the science of embryology today and the Quran and hadiths, states the following as a conclusion:

"I think I will be able to evaluate better the facts of the verses of Quran and hadiths confirmed by today’s exact sciences as my knowledge increases. I believe that the gap that has formed between science and religion for years can be bridged as the truths of the Quran and hadiths are understood."

"This is the Book; in it is guidance sure, without doubt, to those who fear Allah" (al-Baqara, 2)

"1. By the Glorious Morning Light,

2. And by the Night when it is still,-

3. Thy Guardian-Lord hath not forsaken thee, nor is He displeased.

4. And verily the Hereafter will be better for thee than the present.

5. And soon will thy Guardian-Lord give thee (that wherewith) thou shalt be well-pleased.

6. Did He not find thee an orphan and give thee shelter (and care)?

7. And He found thee wandering, and He gave thee guidance.

8. And He found thee in need, and made thee independent.

9. Therefore, treat not the orphan with harshness,

10. Nor repulse the petitioner (unheard);

11. But the bounty of the Lord - rehearse and proclaim!"

Narrations state that the revelation that the Messenger of Allah (pbuh) received ceased for a while, that Jibril did not appear in that period and hence some polytheists said, "His Lord has forsaken Muhammad" while others said "His Satan has forsaken him" since they believed that revelation came from Satan. (al-Wahidi, "Asbabun-Nuzul ", Suratu wad-Duha; Bukhari, Kitabut-Tafsir, Suratu wad-Duha)

The Messenger of Allah, who had been reacted by the polytheists since he started to convey the message of Islam, started to be mocked. Naturally, this distressed him and turned the world to a prison for him virtually. However, he was a prophet; he had to fulfill his duty fully at any cost. His greatest help and guard was his Lord. The revelation he received from his Lord informed him about how to act in this troublesome road and gave him strength and peace. Revelation was virtually his food and companion in this long journey. The cease of the revelation deprived him of this food and his friend that consoled him.  

This chapter, which gave peace and security to the Prophet and eliminated his hardship, was sent down at such a time. Therefore, the main theme of the chapter is to console the Messenger of Allah (pbuh) and to give him spiritual strength to overcome the difficulties that he could confront in his struggle after that.

The chapter starts as follows:

"By the Glorious Morning Light, And by the Night when it is still,- Thy Guardian-Lord hath not forsaken thee, nor is He displeased." (1-3)

Our Lord starts by swearing on the glorious morning light and the night when it is still. Thus, he attracts attention to the importance of those two times. He connects the events of the universe with spiritual feelings. He tells His Messenger implying that He placed friendly beings around him and reminds him the he is not alone. As an answer to the polytheists’ statement "His Lord has forsaken him" uttered by them to make him hopeless and to dissuade him from his cause, Allah states the following:

"Thy Guardian-Lord hath not forsaken thee, nor is He displeased." (3)

Unlike what they claim, your Lord never forsakes you. You are His beloved slave and Messenger. How can He forsake you? "And verily the Hereafter will be better for thee than the present."(4)

Your Lord will give you many things in this world too. However, He has prepared much better and perfect things for you in the hereafter:

"And soon will thy Guardian-Lord give thee (that wherewith) thou shalt be well-pleased." (5)

Your Lord prepared for you everything that you will like. He will make you successful in this world, eliminate the obstacles before you, will make the system that you defend victorious and will make you and your cause superior:

"Did He not find thee an orphan and give thee shelter (and care)? And He found thee wandering, and He gave thee guidance. And He found thee in need, and made thee independent." (6-8)

Yes, Allah Almighty advises His beloved Prophet (pbuh) to view his past. Allah protected him when he was alone, gave him guidance when he was wandering and made him rich without needing anyone with His endless grants. When he was a very young child, Allah Almighty protected His Prophet (pbuh) who lost both his mother and his father and protected him from polytheism though he grew up in an environment of the heretic Era of Jahiliyya. He kept the Prophet (pbuh) away from the impurity of polytheism; He did not allow him to tend to Judaism and Christianity.  

When he carried out the duty of prophethood, Allah Almighty made his uncle Abu Talib help him against the polytheists who wanted to prevent him. Although he was poor materially, Allah Almighty made him the richest person spiritually.

The part of the chapter up to this verse is an answer to the slander of some polytheists "His Lord has been cross with Muhammad; He has forsaken him" and states that revelation comes from Allah only. In addition, He reminds His beloved Messenger the boons He has granted him and wants him to act toward Him as it is necessary to express his gratitude:

"Therefore, treat not the orphan with harshness, Nor repulse the petitioner (unheard); But the bounty of the Lord - rehearse and proclaim!" (9-11)

His Lord states that He protected him when was an orphan and gave him guidance when he was hesitant; then, He wants him and his ummah to protect orphans, support the needy and reminds them of Allah’s boons given to them.

He prohibits us from oppressing orphans and orders us to give them food and help without breaking their hearts, despising them and tarnishing their honor.

"O ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing: Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as Allah Has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord Allah, and not diminish aught of what he owes.

If the party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully, and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves

but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. But take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm), it would be wickedness in you. So fear Allah; For it is Allah that teaches you. And Allah is well acquainted with all things. If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, let the trustee (faithfully) discharge his trust, and let him Fear his Lord conceal not evidence; for whoever conceals it, - his heart is tainted with sin. And Allah knoweth all that ye do." (a-Baqara, 2/282)

The power of emotion in women is stronger than that of men and the power of memory is weaker. There may be some women whose memories are stronger than most men but the decree is made based on gender and the general state. Therefore, the condition of two women is sought. However, this decree is related to trade, which is not something that women are generally engaged in. The witnessing of two women related to the fields that men are not engaged in, and even one woman in some cases, is regarded enough.

The Quran considered the legal and commercial institutions that humanity will reach much later than the time when it was sent down and established the institution of notary public. It is one of the universal dimensions of the Quran that it started the institutions that would be needed in advanced modern communities at a time when there were very few people who could read and write and when there was not even paper as a writing material.

There are three benefits of writing the rights like that:

1. Transactions will be done in accordance with justice and stability.

2. Witnessing will be carried out in the best way.

3. The best way to eliminate doubts is chosen.

The word "dayn" (debt) mentioned in the verse includes the meaning of salam (buying something by paying in advance and receiving it later), qard hasan (interest-free loan) and the debts due to forward sales. However, linguists say qard and dayn are different. Therefore, it is said that the debts that are demanded to be written by this verse are not debts of qard but debts due to buying/selling something, that is salam.

The transaction of salam means to buy something whose properties, amount and delivery date is certain by paying cash in advance and receiving it later. Such a deal is permissible according to all scholars. We see the following statement of Ibn Abbas in Bukhari:

"I witness that Allah renders it halal to buy something on a determined date with salam transaction," and he read the verse above.

The Messenger of Allah states the following regarding the issue in a hadith reported by both Bukhari and Muslim:

"He who wants to buy dates through salam transaction can buy them by determining a certain weight, amount and time."

Allah states the following: When you buy something through salam transaction like that and owe some money, write it mentioning the day and month in a clear way and in a way that will eliminate unknown things. Write I owe this or that amount of money to this or that person to be paid on this or that date. That is, do not think that Allah renders debt transactions haram since He renders interest haram. Allah allows it; you can borrow and lend; you can buy things to pay later but you have to write the date of payment. We should not forget that it is always better to write daily deals than not to write. 

Hanafi scholars show this verse as evidence that it is necessary to determine a date in salam transactions. That is, the date of the debts to be paid due to buying something has to be written. It is necessary to write interest-free loans but determining the payment date is not necessary in such debts. For, in such debts, the creditor must be able to take any time. For, there is no benefit in it unlike commercial transactions. It is not permissible for the debtor to keep the money and to give it to the creditor when the creditor needs it. 

Yes, Hanafi scholars showed as evidence that it is necessary to determine a date in salam transactions because our Lord says "in a fixed period of time" in the verse. The hadith mentioned above states the same thing too. "Let a scribe write down faithfully as between the parties."

It means either "Let a scribe write it down justly" or "Let a just scribe write it down". That is, let an impartial and just scribe that will protect the rights of both parties equally write it down. We can state both of them together as follows:  Let a scribe whom and whose justice the debtor and creditor trust write it down justly and carefully. That is, let him not write anything other than what is necessary or not reduce anything. 

We understand the following from the phrase Let a scribe write down between the parties: Our Lord says that along with writing in their own notebooks in the absence of one another for their own recording, let the debtor and the creditor make a scribe whose justice both of them trust write it down. 

It is understood from the verse that the people who will fulfill the duty of writing and recording must be just and religious Muslims with fiqh knowledge and write legibly. Our Lord describes a notary public in the verse.

"Let not the scribe refuse to write: as Allah Has taught him, so let him write."

Let a person whom Allah gave the knowledge of Islam, the ability to write and to arrange documents not avoid helping Muslims when they need him. Let him help them at once. Then, we say that it is fard al-kifaya to write down debts. That is, it is fard al-kifaya for a person who can write. However, when he is appointed to do it, it becomes fard al-ayn for him.  

"Let him who incurs the liability dictate."

What is meant by "who incurs the liability" is the person who is indebted. The person who owes will be written like that; his debt will be determined and he will accept his debt. Then, the statement to be written will belong to the debtor.

It is understood from the phrase in the verse that in such a debt, the person who owes needs to offer the debt to be determined and recorded. The address "Let him dictate" is for the debtor. Thus, the debtor himself will accept with his own statement that he owes money, eliminating all doubts regarding the issue and feeling satisfied.

"But let him fear His Lord Allah, and not diminish aught of what he owes."

Let the debtor fear Allah when he dictates his debt. That is, let him not avoid dictating it and let him not make a mistake like writing less or more than the things and amount determined by both parties. Let him not dictate a grammatically incorrect sentence that will cause disagreements and misunderstandings in the future, that will distort the legal state of the debt or that will make collecting the money difficult. 

"If the party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully."

If the person who borrows is a mentally deficient person who will spend his money extravagantly, or a weak person, or a child or an insane person or and ignorant person or a very old person who is about to become senile, or dumb or a stutterer  or a foreigner who does not know the language to be written or a person who has nobody to write for him, let his guardian dictate his debt justly.

"And get two witnesses, out of your own men."

Make two Muslim men among you witnesses in this debt business. Accordingly, the witnesses must be men and Muslims; they must not be children. They must be two sane people who have reached the age of puberty. The witnessing of children and non-Muslims for believers is not valid. For, our Lord did not say "two men" but "two witnesses out of your men", that is, two Muslim men among you. In that case, the witnessing of non-Muslims for Muslims is not valid. However, the witnessing of non-Muslims among themselves is valid.

"And if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her."

If there are not two men to witness, let one man and two women you will choose be witnesses. The phrase "you will choose" here means the people whose religion, justice and honesty you accept. According to Imam Abu Hanifa, it is laid as a condition for witnesses to be Muslims apparently, not to have committed major sins and to fulfill fard deeds. However, the witnessing of unbelievers related to the transactions among them is regarded acceptable.

I want to clarify something in order to prevent misunderstanding here. The reason why the witnessing of two women is regarded as equal to that of one man is not to insult or despise women but to ensure that rights are not lost. I will explain it in items:

1) Firstly, sentimentality overweighs in the nature of women. Therefore, they are excited and influenced more than men due to their nature. Extreme excitement and being influenced extremely weaken the memory and increase forgetfulness.    

As a matter of fact, it is also not possible to trust the memory of many men due to their extreme excitement and being influenced extremely. Not ordinary men but just men you can trust are mentioned in the verse.  

2) Women should not be kept busy with things that take place outside like trade, buying/selling and debt. Things like that are the works of men. It is not possible for a Muslim woman to walk outside alone freely in a way that will be a witness to the things that happen around. It is perfection of womanhood for a woman to keep her memory closed to things that happen outside. Therefore, a woman can easily forget an incident that she has seen. It is better for another woman to be with her so that she will remind the other when she forgets. It is not a nice thing for a woman to be taken to various places as a witness, to be forced to talk to unnecessary people or to try to remember things that she has forgotten with the help of other men. However, if there is at least another woman with her that will witness for the issue, the other will remind her and hence a right will be protected.

The women may not have given importance to the issue related to trade since it is not something that they are interested in. This field is generally outside their interest. Therefore, it is possible for them to make a mistake. However, if one of them forgets, the other will remind her and hence the right of people will be protected.

3) It is also an issue of belief because Allah stated it. It is unbelief to think or claim the opposite because it will mean to reject the decree of the verse.

"The witnesses should not refuse when they are called on (For evidence)."

When the witness are called to witness, they should not avoid it. They should witness about the things they know so that the rights of people will not be lost. We understand from the statement in the verse that it is wajib for the witnesses to witness when they are called. Besides, the scholars claim that it is necessary for those witnesses to witness even without being called. For, the protection of people’s wealth and rights is very important. Our Lord states the following regarding the issue:

"…And establish the evidence (as) before Allah." (at-Talaq, 65/2)

The Messenger of Allah states the following in a hadith:

"Help your brother whether he is the oppressor or the oppressed."

It is understood from the hadith that when a Muslim is oppressed and his right is violated, it is necessary for another Muslim who has knowledge about the issue to go and help him. As a matter of fact, the Messenger of Allah states the following in a narration reported by Muslim:

"The best of the witnesses is the one who witnesses without being called." (Muslim, Tirmidhi, Ibn Majah)

When Allah’s right is in question, witnesses have to fulfill the duty of witnessing without being called.

"Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves."

Our Lord orders both parties to write down the debts whether it is a small or big amount so that people’s rights will not be lost, hearts will be free of suspicion and doubt and the hearts of both the debtor and the creditor will be satisfied. The debts should be written including all installments and in detail.  

What is written should be clear and legible. Our Lord says do not ignore it by saying, "It is a little amount; it is worthless. Is it necessary to write such a small amount?" He wants Muslims not to act slackly and negligently related to the issue. 

For, we see today that some friends and relatives do not write down their debts due to negligence and slackness. For, they regard it as distrust if they write it clearly. However, our Lord wants everything to be written clearly. Otherwise, bad things happen because people forget or act dishonestly since the debt is not written. Most of the disagreements among Muslims occur because of it.

Then, we have to write down the debts between the debtor and the creditor whether it is a small or big amount so as not to cause disagreement. In general, small amounts are ignored and not written. However, our Lord states that it is necessary to be written even if the debt is very small.

The Messenger of Allah (pbuh) explains this in a hadith and says that three kinds of people pray Allah and that their prayers are not answered. The first one is a man who does not divorce his wife though she has deviated from the right path; the second one is a person to whom the wealth of an orphan is entrusted and who delivers it to the orphan before he becomes mature enough; the third one is a person who lends money to others without any written document or evidence.

In that case, write down your debts whether it be small or big because

"It is juster in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves."

"But if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing."

It is permissible not to write when the money is paid cash and the goods are delivered in the same place. However, it does not mean that it should not be written. It means it is better if you write but you do not have to write. For, there is no worry about debt in cash payment and instant delivery. The goods are delivered and money is received on the spot. You do not have to write in that case

"But take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm."

Our Lord, who gives permission not to write in the cash payment and instant delivery in the previous sentence, orders people to take witness related to commercial contracts. Our Lord says take witness whether it is a cash deal or deferred payment and even if you do not write it. The order to take witness here includes all kinds of commercial deals whether it is instant or deferred payment. That is, our Lord says take witness in all commercial deals whether the money is paid on the spot or later. For, it is more cautious and it can prevent the disagreements that can occur between you. We try to understand the statement let neither scribe nor witness suffer harm as follows:

1) It is an order for the scribe and the person who is asked to be a witness not to accept what is wanted from them.

2) Or, they are ordered to avoid any distortion, reduction or addition while writing or witnessing.

3) Or, they are ordered not to harm the scribe and the witness by preventing them from doing their more important work by insisting.

4) Or, if the act of writing is done in return for money, they are ordered not to harm the scribe by not giving him the fee for writing or not to harm the witness and the scribe by not paying their expenses when they go to another city or town for writing and witnessing.

"If ye do (such harm), it would be wickedness in you. So fear Allah; For it is Allah that teaches you. And Allah is well acquainted with all things."

If you harm the scribe and the witness, it is disobedience to Allah’s order and a sin. Those who do so become sinners because they act contrarily to what Allah orders. O Muslims! Then, fear Allah. Act with taqwa related to fulfilling His orders and acting in accordance with His prohibitions. Find your way with Allah and act in accordance with the way Allah shows you. Then, Allah will teach you the religious decrees that you do not know, show you the way and grant you foresight and understanding.

However, we should not understand the following from that verse as some people try to claim: It is enough if a person fears Allah. Allah will make him a scholar without his trying, making efforts and following the way of knowledge. They say the verse says Allah will definitely teach you what you do not know if you fear Allah.  This understanding caused many people to claim that they were scholars and the views uttered by those people who became scholars without studying related to the Quran, hadith and fiqh deceived many ignorant people leading them to different ways.    

"So fear Allah; For it is Allah that teaches you."

The meaning of the sentence above is not like that. This understanding is the elimination of taqwa – God forbid. It is contrary to nature of man to become a scholar without making efforts, studying, reading and trying to learn. 

In the verse, the letter “waw” is used after the phrase "fear Allah". So, the meaning is fear Allah; Allah teaches you. If “fa” had been used instead of “waw”, then meaning would be if you fear Allah, Allah will teach you, or if no preposition had been used, it would be evidence for that understanding.  However, the sentence is not like that. Besides, ilm brings about taqwa. It is not possible to mention taqwa without ilm. Ilm is essential; taqwa is secondary. The Messenger of Allah (pbuh) states the following regarding the issue:

"Ilm is obtained by learning." (Daraqutni, Tabarani)

The meaning of the related verses is as follows:

“Wherever you may be, death will overtake you, even if you should be within towers of lofty construction. But if good comes to them, they say, "This is from Allah "; and if evil befalls them, they say, "This is from you." Say, "All [things] are from Allah." So what is [the matter] with those people that they can hardly understand any statement? What comes to you of good is from Allah, but what comes to you of evil, [O man], is from yourself. And We have sent you, [O Muhammad], to the people as a messenger, and sufficient is Allah as Witness. (Surah an-Nisa 4/78-79)

Especially when the Jews prospered, and when their health, earnings and products were good – because they considered themselves distinguished servants of Allah -they would say, “This is from Allah.” However, if things went wrong, they would attribute it to the bad luck caused by the Prophet Muhammad (pbuh) – God forbid -claiming that it was because of him. With this verse, the truth about the issue of good and evil is told once again to them and to all humanity.

“All good and evil are from Allah.” The meaning of this verse is as follows: It is Allah who creates both good and evil. The principle of the Ahl as-Sunnah sect ”Allah is the creator of good and evil” is an explanation of such verses.

"What comes to you of good is from Allah, but what comes to you of evil, [O man], is from yourself." Attention is drawn not to the creation of Allah but to the point that concerns the partial free will of people in the verse of the Qur'an above.

Whether it is good or evil, every deed has an aspect that concerns man and Allah. While man is in the position of being a cause and a means with their partial will, Allah is in the position of the Creator who creates everything with His universal will. If a division is made between cause and creation, man has no power to contribute to the deed of creation. It is Allah who creates both good and evil.

In the phase of “the sphere of causes”, which is the name of the process up to the point of creating deeds, the will of the human being contributes.

However, since good deeds need to be created existentially, there is not much contribution of the people's partial will in them. For example, giving an apple to a poor person is a favor. Since 99% of this favor needs to be created, it belongs to Allah. It is Allah who created the apple and ripened it, and it is Allah who gave man’s heart the feeling of doing good to give it to the poor, and the hands and feet that carry the apple. “All good and evil are from Allah.” (Surah an-Nisa 4/78) This point is noted in this verse.

As for the deed of evil, it is based on nonexistence; since it also includes points that are not based on creation, people can claim and own them. For example, it is stated in the hadith that even two-rak'ah sunnah -not fard - of the morning prayer is more valuable than the world.

Nevertheless, a person can eliminate such a deed of worship without doing anything. He can commit a great evil by lying in his bed, skipping this prayer, which is more precious than this world, without any effort.

That is the soul of the person who wants this evil, and the laziness of the person who commits it. For this reason, this evil is attributed to man.

This aspect of evil is pointed in the following verse: “What comes to you of good is from Allah, but what comes to you of evil, [O man], is from yourself. (Surah an-Nisa 4/79)

It is clearly understood from these explanations that it is Allah who creates both evil and good. Man is indeed the owner of evil only. That is to say, the good deeds of man are a grace of Allah, and his evil deeds are his own gain.

To sum up:

If people get a good result and achieve success in matters left to their will, it is understood that they have correctly used the wisdom, knowledge, will and power that Allah has given them. All good things and favors are from Allah because Allah desires them and is pleased with them, and He gave people the abilities to achieve these good results.  

People do not use their mind, knowledge, will and power – all of which are given to them by Allah - properly and correctly related to the matters, fields and deeds left to their will and preference. Therefore, if they achieve results that Allah will not be pleased with and they themselves do not like, these results (evil deeds) are from them; they caused them themselves. Evil cannot be attributed to Allah and it cannot be said that “it is from Him” because He does not show consent to evil even though He gives the opportunity.

It is clear from these explanations that the realities highlighted in these verses are an indelible seal affirming the righteousness of the Ahl as-Sunnah and a failure for the Mutazila sect.

The sun was given as many planets as it could turn; a tree is given as many branches as it could lift; man was given as many hands as he could carry. The burden of a camel is different from that of an ant. Allah did not ask the fish to fly and the lion to swim.

In this world of testing, man was asked to do as much as, in fact, less than he could do as a grace. Everybody can obey the orders of Allah and can avoid committing His prohibitions.

Is the limit of our power performing prayers five times a day and fasting one month? Definitely not!

If people make use of this fact well, show patience, do not weaken their wills by harming them and, finally yet importantly, do not be a burden to one another, they will carry their burdens easily and will pass their tests.  

Various interpretations were made about the verse mentioned above. Many decrees in accordance with the spirit of this verse were made in various branches of science. It was decreed that a person who was not rich would not be held responsible to pay zakah and that a person whose hand or foot was amputated would not be held responsible to wash this organ while making wudu.    

Scholars of creed dealt with the issue of “having power” in terms of “mind (intellect)” and explained a frequently asked question as follows:

“A person who lives in a distant isolated place of the world and who is unaware of social life will be held responsible only for the truths that he can know by his abstract mind.”

Abstract mind can be described as “an unguided mind that has not been informed about divine orders and that has not been addressed by the light of prophethood”. There are various views about the scope that such a mind can cover. According to Imam Maturidi, an imam of creed, man can know with his abstract mind that there is a Creator. This man is held responsible for believing in Allah but he will not be held responsible for the other principles of belief and Islamic decrees.

Imam Ashari, another imam of creed, holds the view that it is not possible for such a person to know Allah with His attributes and names without a prophet and says that such a person will be a person of salvation even if he worships stones.

As it is seen, the main points both imams agree on are as follows: A person is held responsible for what his mind can do in the relevant circumstances.

Question: The following verse is present in the Quran: "Our Lord! Lay not on us a burden like that which Thou didst lay on those before us." However, it is said that Allah does not lay a burden on a person that he cannot carry. Is there a contradiction between these two issues?

It is stated in the verse that Allah will not lay a heavy burden on His slaves. It is added that we need to pray if we make mistakes while fulfilling these burdens so that Allah will not lay us more burdens, which He did not lay on us. For, when Jews made mistakes and committed sins extremely, their burdens were increased. Allah orders us to pray so that the ummah of Muhammad (pbuh) will not be punished like Jews.   

Allah does not lay any burden on a person that will weaken or trouble him. On the contrary, He holds a person responsible for what he can do. A good deed a person does is for him and a bad deed he does is against him. Say,

"Our Lord! Forgive us if we forget or fall into error. Our Lord! Do not punish us due to our negligence. Our Lord! Do not lay us a burden like the one You laid on Jews and Christians before us. Do not lay us a burden greater than we have strength to bear. Forgive our mistakes and blot out our sins. Do not disgrace us. Have mercy on us. You are our friend with Your help. We believe in You and obey You. Give us victory against unbelievers. Make us victorious against those who deny Your oneness and worship idols and other beings. For, we are the believers that are on Your side."

The following is stated in the verse:

"It (the soul) gets every good that it earns and it suffers every ill that it earns."

Abdullah b. Abbas says the deeds that a slave gets are the deeds that he does with his hands and feet.

The following is stated in the verse: "Our Lord! Condemn us not if we forget or fall into error." With this statement, Allah teaches his believing slaves how to pray and beg Him; He says to them,   

"When you want to beg me, say, 'Our Lord! Do not call us to account if we forget or skip a deed that You rendered fard for us or if we do something by mistake that you prohibited us from doing.'"

The Prophet stated the following in a hadith:

"Doubtlessly, Allah removed the responsibility for the things done by mistake, by forgetting and by force from my ummah."

Allah does not lay anybody a burden greater than he has strength to bear; pay attention, ‘does not’, not ‘’cannot’. The burden Allah lays on His slaves is as much as they can carry and much less than it. Allah does not force people to do hard things; He does not compel them to the utmost limit; He does not put them to difficulties; He does not trouble them. The people who are held responsible can fulfill their duties easily with the power given to them. As a matter of fact, Allah states the following in the Quran:    

"Allah intends every facility for you He does not want to put you to difficulties." (al-Baqara, 2/185)

The true religion is easy; there is no difficulty in it. It is not so because Allah does not have the power to encumber such responsibility; it is so because of His grace, generosity and mercy. The power and endurance Allah gives to His slaves is more than the duties He gives them. Thus, after fulfilling their duties, they can rest, travel, work and do other good deeds and charities that were not ordered. What can people do after fulfilling fard duties? For instance, what can they do apart from five daily prayers?

In fact, responsibility means to encumber a burden on the will and each burden necessitates a consumption of energy. Therefore, each responsibility encumbered on him is based on the condition of having power to do it. However, it is also necessary for this burden not to force this power. That is the responsibility of each individual has to be measured by his power and capacity. Therefore, since the power of individuals are different, those with more power and capacity will have more responsibility; justice and equality necessitates this. For instance, a person who has no wealth is not held responsible to pay zakah; the zakah of various rich people will be different too. Some will pay ten while others will pay one hundred based on the degree of their richness. It is contrary to this principle to say everybody will give this amount without taking the wealth of individuals into consideration. Similarly, the relationship of fard al-kifaya, which is related to the ummah as a whole, with individuals is like that.  

Our Lord! Do not lay on us a burden like the one you laid on the ummahs before us. Do not make us like the rebellious ummahs. That is, do not lay on us oppressing, squeezing, hard, heavy and unendurable yokes, severe vows, heavy duties, difficult orders, strict laws, rules and applications; do not put us into difficult situations like transforming individual into apes and pigs. Our Lord! Do not allow hardships, difficulties and pressures to occur in our life!

* * *

The explanations of Elmalılı Hamdi Yazır about verses 285-286 of the chapter of al-Baqara are as follows:

285. The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His Messengers "We make no distinction (they say) between one and another of His Messengers." And they say: "We hear and we obey; (We seek) Thy forgiveness, Our Lord, and to Thee is the end of all journeys."

286. On no soul doth Allah place a burden greater than it can bear. It gets every good that it earns and it suffers every ill that it earns. (Pray): "Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins and grant us forgiveness. Have mercy on us. Thou art our Protector; help us against those who stand against faith."

SABAB AN-NUZUL (THE REASON FOR REVELATION): According to a narration, when the verse, "…whether ye show what is in your minds or conceal it…" (al-Baqara, 2/284) was sent down, the Companions found it very difficult; they came together and went into the presence of the Messenger of Allah. They said, "O Messenger of Allah! We were ordered deeds like prayer, fasting, jihad and sadaqa, which we were able to do. Now, this verse has been sent down. However, we cannot have power to do it." They mentioned the feelings, thoughts and imaginations that man had in him involuntarily: "We sometimes have such feelings in our hearts that nobody wants them to have even if the whole world is given." The Prophet (pbuh) said to them,

“Do you want to say 'we heard and we disobeyed' like the People of the Book before you? Say, 'We hear and we obey; (We seek) Thy forgiveness, Our Lord, and to Thee is the end of all journeys.'”

They started to say it together; their tongues and hearts got used to it as they read. Then, the verse beginning with (Amanar-Rasulu...) was sent down. Thus, since they prayed and begged Allah and took refuge in Him by asking for forgiveness, the verse beginning with (La yukallifullahu...) was sent down after a while. Thus, their worries were eliminated when they were informed that they would not be called to account for the things that they cannot do and that are beyond their power.  

It means the Companions thought about all aspects, secret and open, of the verse "Whether ye show what is in your minds or conceal it, Allah calleth you to account for it" and feared the possibility that the responsibility encumbered by this verse could include the thoughts and feelings that could come to mind; they thought this verse encumbered them a responsibility beyond their power and they decreed that it should not have been so; they asked the Prophet to interpret this verse in any case.  However, when they were ordered to obey unconditionally, to ask for forgiveness and to beg, they obeyed it. Despite the inevitable worry and fear, they surrendered to divine responsibility and the order of the Prophet and accepted it without any objections. Allah praised their perfect belief, obedience and humble begging by uttering "Rabbana, Rabbana (our Lord, our Lord)" and taking refuge in Him. He encouraged and supported them to pray like that by praising them. In addition, He reveals His grace and mercy after a while and complements them: "On no soul doth Allah place a burden greater than it can bear." He sent a decree based on wishes and needs and eliminated their worry originating from the responsibility of imagination and thought, which caused them to feel agony. This is always the result of obedience to Allah and taking refuge in Him. Obedience eliminates delusion and worry.

According to what is reported from Hasan, Mujahid and Ibn Sirin and in another narration from Ibn Abbas, these last two verses, which begin with (Amanar-Rasulu...) were not sent down through Jibril; the Messenger of Allah heard them directly on the night of Miraj (Ascension). Therefore, the chapter of al-Baqara was sent down in Madinah but these two verses were sent down before as an exception. However, in another narration, Ibn Abbas, Ibn Jubayr, Dahhak and Ata said,"They were sent down in Madinah through Jibril."

(...)

When Hz Prophet prayed with these verses, it is narrated in Muslim and Tirmidhi that Allah said, "All right! I accepted." (Muslim, Iman, 199, 200; Tirmidhi, Tafsir, 2/38-40). We will see the answers given to these prayers in various aspects in the chapters to come; one of them will be the chapter of Aal-i Imran, which will start as an answer to this prayer of victory.  

The following is stated in a hadith reported from Abdullah b. Mas'ud in Kutub as-Sitta:

"If a person reads these two verses from the chapter of al-Baqara, they are enough for him."

In a hadith that Hakim and Bayhaqi reported from Abu Dharr, the Messenger of Allah said,

"Allah ended the chapter of al-Baqara with two verses; He gave them to me from a treasure under the Throne. Learn them and teach them to your women and children. For, they are both prayers (supplications) and verses of the Quran." (Ahmad b. Hanbal, IV/147, 151, V/180, 383; Darimi, Fadailul-Qur’an, 14)

The following was reported from Hz. Umar and Hz. Ali: "I did not see a sane person who slept without reading the last two verses of the chapter of al-Baqara." (Darimi, Fadailul-Qur’an, 14)

There is a narration from Abu Maysara:"Jibril advised the Prophet to say 'amin' at the end of the chapter of al-Baqara."

May Allah Almighty make us among the slaves who hear, understand and act in accordance with the meanings of these prayers (duas) and who receive their shares abundantly from the grants and graces promised by Allah Almighty! Amin.

In the chapter, three verses explain one another. The following is stated in the first one of those three verses: “(I seek refuge with the Lord) from the mischief of the Whisperer (of Evil), who withdraws (after his whisper).” However, what that whisperer of evil does is mentioned in the next verse: “(The same) who whispers into the hearts of Mankind”. What he does is mentioned but the question about his nationality is not answered. The answer is given in the last verse: “(who whispers into the hearts of Mankind) among Jinn and among men.” So, there is no repetition in the verses.

The translation of the chapter of an-Nas:

In the name of Allah, Most Gracious, Most Merciful

1. Say: I seek refuge with the Lord and Cherisher of Mankind,

 2. The King (or Ruler) of Mankind,

 3. The god (or judge) of Mankind,-

 4. From the mischief of the Whisperer (of Evil), who withdraws (after his whisper),-

 5. (The same) who whispers into the hearts of Mankind,-

 6. Among Jinn and among men.

Although Allah is the Lord of all creatures, the word "nas (people / humans)" is mentioned in the first three verses; this emphasizes that people (humans) are the best and most honorable creatures. Besides, there were sultans and kings who ruled people and the nations that regarded them as deities and worshipped in the world in the past; they are also seen in the world today with different versions. Therefore, it is emphasized that the Lord, king and deity of people is only Allah and that it is necessary to take refuge only in Him, to worship Him and to accept His domination.

The word "waswas" translated as "evil / Satan" is derived from the word "waswasa"; it expresses extremism and it means "causing a lot of delusions".

Waswasa means "doubt, hesitation, apprehension, secret word, thought that comes to mind"; terminologically, it means "thought, doubt and apprehension whose origin is not certain and that come to mind involuntarily and that lead a person to a bad or useless thought and deed." To suggest such a thought to a person means "to cause delusions". In general, waswasa is felt as an inner stimulus that leads man to bad, irreligious and unethical deeds. The origin of waswasa in this sense is Satan. As a matter of fact, it is stated in many verses that Satan causes delusions in man (for instance, see al-A'raf, 7/20; Taha, 20/120). Satan, which is the symbol of bad deeds has a real entity but it is said that he affects man spiritually. (see Hayati Hökelekli, "Vesvese", İFAV Ans., IV, 458)  Another origin of waswasa is man’s soul. Verse 16 of the chapter of Qaf expresses this.

The word "waswas" means both the invisible Satan that causes delusions in man and human devils that sets traps in order to make man deviate and causes him to commit bad deeds. The word "khannas" translated as "sly" is an adjective meaning "acting secretly and withdrawing".

In this chapter, man is ordered to take refuge in Allah from a big evil that is similar to the evils mentioned in the previous chapter called al-Falaq. However, this evil comes to man in a way that he does not know, that is, through secret powers and sensual desires; therefore, man sometimes acts heedlessly and does not take measures against it; he does a bad deed but he thinks he does a good deed. As it is stated in the verse, this evil is the evil of devils who want to eliminate man’s spiritual being and eternal bliss, and who want to make man fail by poisoning his spirit. In our opinion, the order to take refuge in Allah from this evil in the verse also orders us to be alert in the face of desires, feelings and thoughts that come from an uncertain source or from inside us, and to evaluate them based on the mind, conscience and religious values.   

As it is also understood from the last verse, there are two kinds of devils that try to deceive people and try to make man deviate them from the right path: The first one is devils of jinn, who try to mislead people by causing delusions in them. Everybody has a devil that tries to lead him to bad deeds and to show bad deeds as good deeds. As a matter of fact, the Prophet (pbuh) states that everybody has a jinn (devil). (Darimi, "Riqaq", 25; Musnad, 1,385) The following is stated in another hadith: "Satan travels in the blood vessels of man." (see Bukhari, "Ahkam", 21) 

The other kind of devil that makes man deviate man from the right path is human devils. They are the people who lost the criteria of reality and value, who are dragged by their sensual desires and who are enslaved by devils in this aspect. They usually approach man by showing themselves as good people and lead man to the deeds that he will regret.  

As a matter of fact, the following verse tells us that we should be careful about human devils and devils of jinn: “Likewise did We make for every Messenger an enemy,- evil ones among men and jinns, inspiring each other with flowery discourses by way of deception…" (al-An'am, 6/112). That is, they suggest things with such embellished and nice words as if revealing with quick signs that those who look at the embellishments outside are deceived by them and fascinated by their evil.

The verses of the Quran related to Hz. Adam's creation are as follows:

"Behold thy Lord said to the angels: "I will create a vicegerent on earth." (al-Baqara, 2/30)

"We created man from sounding clay, from mud molded into shape." (al-Hijr, 15/26)

"He created man from sounding clay like unto pottery." (ar-Rahman, 55/14)

"Just ask their opinion: are they the more difficult to create, or the (other) beings We have created? Them have We created out of a sticky clay!" (as-Saaffat, 37/11)

"He Who has made everything which He has created most Good. He began the creation of man with (nothing more than) clay."(as-Sajda, 32/7)

"Man We did create from a quintessence (of clay)." (al-Mu'minun, 23/12)

"He it is who created you from clay, and then decreed a stated term (for you)." (al-Anam, 6/2)

"From the (earth) did We create you." (Taha, 20/55)

"Among His Signs is this that He created you from dust; and then Behold ye are men scattered (far and wide)." (ar-Rum, 30/20)

"... Iblis said, "Shall I bow down to one whom Thou didst create from clay?" (al-Isra, 17/61; al-A'raf,  7/12; Sad, 38/76)

If the verses above are summarized, we can say, "Adam was created out of clay."

"Them have We created out of a sticky clay." (as-Saaffat, 37/11)

"Man We did create from a quintessence (of clay)." (al-Mu'minun, 23/12)

"We created man from sounding clay, from mud molded into shape." (al-Hijr, 15/26; ar-Rahman, 55/14). 

Adam (a being that came from the earth) edim (earth, land) is derived from a Hebrew word. It is stated that Adam was created out of clay; that is, a mixture of land and water; to express it clearly,from sounding clay, from mud molded into shape; he was given life after divine spirit was blown into it:

"He Who has made everything which He has created most Good. He began the creation of man with (nothing more than) clay."(as-Sajda, 32/7)

"But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding)." (as-Sajda, 32/9).

The believers are ordered "to believe as it is necessary". The remaining part of the verse explains how it is necessary to believe.

"O ye who believe! Believe in Allah and his Messenger, and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him). And who denieth Allah, His angels, His Books, His Messengers, and the Day of Judgment, hath gone far, far astray." (an-Nisa, 4/136)

The interpretation of the verse:

O you who believe! Believe in Allah and His Messenger, that is Muhammad (pbuh) and this book, which Allah sends down from time to time and in parts to this Prophet, that is, the Quran, and the books He had sent down before. Believe in all of them as you believed in some of them. The word nazzala (sent down) is pronounced as nuzala and unzala (was sent down) (in the passive form) in the qiraah of Ibn Kathir, Abu Amr and, Ibn Amir. Believe in them seriously. For, anyone who does not believe in Allah, His angels, books, prophets and the Day of Judgment, and denies any of them goes far astray, goes away from the truth, loses his way in a way that he cannot find it again and loses his purpose. With this (an-Nisa, 4/116), it is clearly shown that he joins the decree of unbelief, that is, all kinds of unbelief is shirk (polytheism).

According to a narration, a group of Jewish rabbis went to the Messenger of Allah and said, "O Messenger of Allah! We believe in you, your book, Moses (Musa), the Torah and Ezra (Uzayr); we do not accept any other books and prophets." The Prophet (pbuh) said, "No! Believe in Allah, all of His prophets, Muhammad, the Quran, his book, and all of the books before it." They said, "No." Thereupon, this verse was sent down and all of them believed. It is remarkable that belief in four things is mentioned in the part of belief: "Belief in Allah, His Messenger, the book sent down to His Messenger and the book sent before it". This can be summarized in three levels as follows: "Belief in Allah, the Prophet and the books". However, in the part of belief, five things are mentioned with the addition of angels and the Day of Judgment: "Denying Allah, denying His angels, denying His books, denying his prophets and denying the Day of Judgment; besides, the other messengers were added to the Messenger of Allah and the word was used in plural. This shows that belief in Allah, the Prophet and the books included belief in all prophets, angels and the Day of Judgment; since it is possible for a person to believe in Allah, the Prophet and the books, and to deny one of the prophets, angels or the Day of Judgment and to try to interpret the verses that were sent down regarding the issue, it is especially explained that those who deny them deny Allah too. 

(Elmalılı H. Yazır, the interpretation of the relevant verse)

"We have indeed sent down Signs that make things manifest: and Allah guides whom He wills to a way that is straight." (an-Nur, 24/46)

Allah sent down verses in order to inform people about belief and unbelief, the truth and the wrong, the good and the bad, and haram and halal. They were sent down so that people would believe and find guidance. Thus, some people believed and attained guidance but others turned away from belief and fell into heresy. Those who turn away from belief say they believe in Allah and the Prophet but after that, they turn away from the order of Allah and His Messenger. They are not real believers.

Those who use their minds in order to find the truth increase their chance of finding the true path. Allah Almighty opens the door of guidance to them if He wishes. Those who do not use their minds properly hesitate in heresy and remain there as a natural result of their deeds. For, Allah Almighty does not wrong anybody but people wrong themselves. He guides those who approach the line of guidance and leaves those who do not approach where they are. Yes, the following sentence indicates the wisdom we have mentioned above: Yes, He «guides whom He wills to a way that is straight».

The translations of the relevant verses mentioned in the question are as follows:

The surah al-Baqarah :

1. “Alif Lam Mim.” 2. “This is the Book; in it is guidance sure, without doubt, to those who fear Allah.”

3. “Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them.”

4. “And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter.”

5. “They are on (true guidance), from their Lord and it is these who will prosper.”

195. “And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good.”

222. “They ask thee concerning women's courses. “Say: They are a hurt and a pollution; so keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time or place ordained for you by Allah. for Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean.”

The surah Aal-i ‘Imran :

76. “Nay―Those that keep their plighted faith and act aright―verily Allah loves those who act aright.”

134. “Those who spend (freely) whether in prosperity or in adversity; who restrain anger and pardon (all) men; for Allah loves those who do good,―”

146. “How many of the Prophets fought (in Allah's way), and with them (fought) large bands of godly men? But they never lost heart if they met with disaster in Allah's way, nor did they weaken (in will) nor give in. And Allah loves those who are firm and steadfast.”

148. “And Allah gave them a reward in this world, and the excellent reward of the Hereafter. For Allah loveth those who do good.”

159. “It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or harsh-hearted they would have broken away from about thee; so pass over (their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put their trust (in Him).”

The surah al-Ma’idah:

13. “But because of their breach of their Covenant, We cursed them, and made their hearts grow hard: they change the words from their (right) places and forget a good part of the Message that was sent them, nor wilt thou cease to find them,― barring a few-ever bent on (new) deceits: but forgive them, and overlook (their misdeeds): for Allah loveth those who are kind.”

42. “(They are fond of) listening to falsehood, of devouring anything forbidden. If they do come to thee, either judge between them, or decline to interfere. If thou decline, they cannot hurt thee in the least. If thou judge, judge, in equity between them; for Allah loveth those who judge in equity.”

54. “O ye who believe! if any from among you turn back from his Faith, soon will Allah produce a people whom He will love as they will love Him,― lowly with the Believers, mighty against the rejecters, fighting in the Way of Allah, and never afraid of the reproaches of such as find fault. That is the Grace of Allah, which He will bestow on whom He pleaseth: and Allah encompasseth all and He knoweth all things.”

93. “On those who believe and do deeds of righteousness there is no blame for what they ate (in the past) when they guard themselves from evil, and believe, and do deeds of righteousness― (or) again, guard themselves from evil and do good. For Allah loveth those who do good.”

The surah at-Taubah:

4. “(But the treaties are) not dissolved with those pagans with whom Ye have entered into alliance and who have not subsequently failed you in aught, nor aided anyone against you. So fulfil your engagements with them to the end of their term: for Allah loveth the righteous.”

7. “How can there be a league before Allah and His Messenger, with the pagans, except those with whom ye made a treaty near the Sacred Mosque? As long as these stand true to you stand ye true to them: for Allah doth love the righteous.”

108. “Never stand thou forth therein. There is a mosque whose foundation was laid from the first day on piety; it is more worthy of thy standing forth (for prayer) therein. In it are men who love to be purified; and Allah loveth those who make themselves pure.”

The surah al-Hujuraat:

9. “If two parties among the Believers fall into a quarrel, make ye peace between them: but if one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses until it complies with the command of Allah; but if it complies, then make peace between them with justice, and be fair: for Allah loves those who are fair (and just).”

The surah al-Hashr:

9. “And those who before them, had homes (in Medina) and had adopted the Faith― show their affection to such as came to them for refuge, and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves even though poverty was their (own lot). And those saved from the covetousness of their own souls, they are the ones that achieve prosperity.”

The surah al-Mumtahina:

8. “Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just.”

The surah as-Saff :

4. “Truly Allah loves those who fight in His Cause in battle array, as if they were a solid cemented structure.”

Answer 1:

"And thy Lord taught the Bee to build its cells in hills, on trees, and in (men´s) habitations; Then to eat of all the produce (of the earth), and find with skill the spacious paths of its Lord: there issues from within their bodies a drink of varying colors, wherein is healing for men: verily in this is a Sign for those who give thought." (an-Nahl, 16/68, 69)

While narrating what the honeybee does, the Quran uses the feminine gender. In Arabic, verbs are conjugated according to gender. (It is like that in many other world languages.) The use of the feminine gender in the Quran in conjugation shows that the acts pointed out by the Quran are performed by the female bee. Therefore, it is more appropriate to translate the word nahl in the verse as "female honeybee". What the female honeybee does is described as follows in the Quran: (In Arabic, there is no separate masculine and feminine form of the word nahl (bee); both the male and female bee is used as nahl.)

1. Building its hive/house (verse 68)
2. Its activity in nature to collect nectar (verse 69)
3. Making honey(verse 69)

All of those activities mentioned in the Quran are performed by female bees. Therefore, the verb following the bee in the Quran is added the feminine suffix. The male bees have no connection with those activities mentioned by the Quran. The unique function of the male, more robust with big eyes, is to fertilize the young queen female bee. The male bees that fulfill this function are expelled from the hive by the females at the end of the summer and, as they are used to being looked after by the females, they die of starvation.

At the time of the descent of the Quran, people did not know the details of the distribution of work among the bees living in a hive; they did not know that those actively working in the hive were females. They did not know that the function of producing honey and collecting nectar from fruits belonged to female bees. Therefore, it is a miraculous expression that the Quran used the mode of conjugation in the Arabic intended for the female gender while listing the duties of bees and that it excluded the male bees.

- Is the bee a mathematics professor?

It is not possible not to be astonished by the abilities of the bee when we examine what the female bee does, which is pointed out in the Quran. It necessitates a mathematical genius for the bee to build its house and the hives in it.  

Honeybees produce their honeycombs in the form of hexagons. (This is understood from bee fossils dating back to millions of years ago.)

Why is the shape of the hive a hexagon but not a rectangle, heptagon or octagon? 

The mathematicians inquiring this showed that the optimum use of the entire space of unit could be no other than a hexagon, which also accounted for the production of cells using the available material in the most economical fashion. If the cells were of a different shape, i.e., triangular or quadrilateral, there would also be no vacuum but less material is required to build hexagonal cells than that required for triangular or quadrilateral cells. In many other shapes, there would be unutilized space left. Consequently, the hexagonal cell is capable of storing the greater amount of honey with less wax.

One of the most interesting aspect of this activity is that the result of the combined work of thousands of bees, each contributing to the entire geometrical opus. Mathematicians have proven that no larger space to harbor the larvae coming out of the eggs could be arranged with a given amount of wax to fit the geometrical design. The worker bees show how they can realize it in the most economical fashion with what they have.

A French entomologist called Antoine Ferchault posited a geometrical problem referred to as the “Bee Problem”. This is the problem:

“A cell of regular hexagonal cross section is closed by three equal and equally inclined rhombuses. Calculate the smaller angle of the rhombus when the total surface area of the cell is least possible.”

Three leading mathematicians, a German, a Swiss and a Brit, tried to solve this problem, and all of them found the following result: 70° 32' (70 degrees 32 minutes). This exactly fits the angle of cells constructed by the female bees.

The worker bees’ points of departure in the production process of these cells differ. As the work proceeds, the cells converge toward a central point. The angles of cells at the point where they meet are perfect. It is clear that bees do not start the construction of the hive randomly and that the construction of this design, the distances between the beginning and the end points and the precise calculation of the positions of their fellow workers display unbelievable exactitude. The most renowned mathematicians demonstrated the bees’ unerring calculation measured as 70 degrees 32 minutes. However, were we to suggest that these three men of science take a ruler in hand and make a hexagon with perfectly fitting angles, and then add to the instructions given to these three professors, asking that the calculation used to form the hexagons be regular and flawless and that all of them should start from a different place of the hexagon, they would fail in the task. We see that the bees are not only great theoreticians but also skillful practitioners. In the theoretical field, this calculation is incredibly exact, while their skill in applying it is unbelievably accurate.

- How do these bees, whose lifespans are only 6 weeks, achieve all these calculations and construction work?

To call this ingenuity mere “instinct” and to show those wonderful deeds as coincidence mean to take refuge in names as it is indicated by verse 40 of the chapter of Yusuf. The word "instinct" is no more than a name and it does not explain anything. The Quran states that the bee received revelations according to which Allah’s design and programming were put into execution. The cleverest of men could not learn even to count in six weeks. It is not possible to say that what the bee does can be learned by the bee or can take place coincidentally. It is clear that the Creator who created the bee created the bee with all her properties, solved for her all these mathematical problems and enabled her to carry out perfect applications. The same Creator shows His boons to human beings by making the bee produce more honey than she needs.  

Answer 2:

- You are wrong; you are completely wrong. For, unreal femininity is in question for the words that are not really feminine like shams (sun) and yad (hand). Real, not unreal or supposed, femininity and masculinity is in question for the beings that have the quality of femininity and masculinity.

The bee is a living being; there are male and female bees. The male and female of a camel are really male and female; similarly, male and female of a BEE are really male and female.

- According to some scholars, it is said that the femininity of the word “nahl” is unreal but it is a widespread view that this word is used for both masculine and feminine.

- Even if "nahl" is a word that is used for both genders, the fact that feminine pronouns are used for it in the Quran indicates that the bee that receives revelation is feminine.

It is a miracle at any rate that the femininity of the “bee” is emphasized in the word of Allah, who has endless knowledge, whether it is real or unreal feminine. For, if a masculine pronoun had been used for it, there would have been no drawback to it in terms of grammar. It does not associate with the consciousness of belief to refer this preference of Allah to coincidence.

- A real feminine is a being that has a masculine word of the same species like ba’ir (camel) rajul (man). As a matter of fact, Qadi Baydawi states that the word "nahl" is masculine in terms of form but feminine in terms of meaning and that feminine pronouns are used because of this. (see Baydawi Tafsir, the place in question)

- According to the people of Hejaz, the word “nahl” is the plural form of the feminine word “nahlatun”. (Abus-Suud, Shawkani, the interpretation of the verse in question)

Since the Quran is based on the dialect of Hejaz, it can be said that this word is used in feminine form in this verse.

- According to the determination of some scholars, BEES are divided into three as masculine, feminine and hermaphrodite. (Ibn Ashur, the place in question)

- It might have been evaluated differently in the past but it is a clear fact today that bees are divided into two as masculine and feminine. This was proved scientifically. Important researches and determinations are known about the duties and lifespans of male and female bees.   

According to those determinations, there are sometimes 50.000 bees in a hive. There are very few male bees in the honeycomb where the queen bee lives. The majority consists of female workers. The duty of the male bees is to fertilize the queen. (see al-Maraghi, the interpretation of the verse in question)

- It is understood from those explanations that BEES are real feminine and masculine beings. The only duty of the male bees is to impregnate the queen/mother bee. All of the other bees are female. They serve both the male bees and the queen. The main duty of the female bees is to collect nectar from flowers and to produce honey. (al-Maraghi, ibid)

Thus, the divine statement emphasizing that female bees produce honey is a scientific miracle.

The verse in question is as follows:

“Or dost thou reflect that the Companions of the Cave and of the Inscription (Raqim) were wonders among Our Sign?”

Almighty Allah narrates an exemplary incident, the story of “Ashab al-Kahf (Companions of the Cave)”, between verses 9 and 26 of the chapter of al-Kahf in order to make people understand better that Doomsday will strike and that the dead will be resurrected in the hereafter.   

Kahf means a "big and large cave in a mountain" and Ashab al-Kahf means "friends of the cave"; it is used for the people who had been awakened after sleeping in the cave for years".

There are different views in the resources about raqim mentioned together with Ashab al-Kahf in the Quran.

There are scholars who say raqim is the name of the valley or mountain where Ashab al-Kahf were, or the name of their country or even the name of their dog, or an inscription on which their names or adventures are written, or a copper or lead plate.  

Imam Bukhari says raqim is an inscription. (see Bukhari, Anbiya, 52)

According to some historians and a narration in Musnad (4/274), Ashab ar-Raqim are some people other than Ashab al-Kahf.

According to what is narrated, they were three people who had to take refuge in a cave on a rainy day. When a rock rolled down from the mountain and closed the entrance to the cave, each of them mentioned a very good deed they did and prayed to Allah to save them from that trouble. Allah accepted their prayer and saved them.  

According to Arab geographers, raqim is the name of a place.

Thus, there are different views about who or what “Ashab ar-Raqim” mentioned in the verse are. One of the views is that Ashab ar-Raqim are three young people narrated in a hadith.   

It is possible that all of those views and some other views and interpretations are meant by the phrase Ashab ar-Raqim.

The hadith narration about the three young people are as follows:

“Three men from among those who were before you set out together until they reached a cave at night and entered it. A big rock rolled down the mountain and closed the mouth of the cave. Thereupon, they said to each other:

“Nothing could save you from this rock but to invoke Allah by giving reference to the righteous deed you have done.”

One of them narrated the following:

“O Allah! I had old parents and I never provided my family with milk before them in the evening. One day, I went to collect wood to a distant place and could not return before my parents had slept. I milked the sheep for them and took the milk to them, but I found them sleeping. I disliked to awaken them and to provide my family with the milk before them. I waited for them and the bowl of milk was in my hand and I kept on waiting for them to get up till the day dawned.  My children were whining because of hunger. Then, my parents woke up and drank the milk. O Allah! If I did that for Your Sake only, please save us from the trouble caused by this rock.”

Thereupon, the rock moved a bit but the gap was not big enough to go out.

The second one narrated the following:

“O Allah! I had a cousin who was the dearest of all people to me (according to another narration, like the deepest love a man may have for a woman) and I wanted to have a sexual relationship with her but she refused. Later she had a hard time in a famine year and she came to me and I gave her one hundred and twenty gold coins on the condition that she would not resist my desire, and she agreed. When I was about to fulfill my desire (according to another narration, about to start sexual intercourse), she said, ‘Fear Allah; do not outrage my chastity unjustly. So, I feared Allah and left. I also gave the gold coins to her. O Allah! If I did that for Your sake only, please save us from this trouble.

The rock moved a bit more but the gap was still not wide enough.

The third one narrated the following:

“O Allah! I employed few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and I got much property thereby. Then, after some time, he came and said to me, “O Allah's slave! Pay me my wages” I said to him, “All the camels, cows, sheep and slaves you see, are yours.” He said, “O Allah's slave! Do not mock at me.” I said, “I am not mocking at you.” Thereupon, he took all the herd and drove them away and left nothing. “O Allah! If I did that for Your Sake only, please save us from this trouble.”

Thereupon, the rock at the entrance of the cave moved away and they left the cave. (see Bukhari, Adab 5, Anbiya 53, Buyu’ 98, Ijara 12, Harth 13; Muslim, Dhikr, 100; Ahmad, 4/274)

We should do righteous deeds like those young people so that we can take refuge in them in the face of the problems, misfortunes and tests that we encounter and so that we will be able to ask help from God Almighty through them.

"And We sent him to a hundred thousand, rather they exceeded." (as-Saaffat, 37/147)

It is possible to translate this verse as follows too: “And We sent him (on a mission) to a hundred thousand (men) or more.” If Allah had wished, He would have mentioned the exact number of those people. The purpose is this: "If somebody had entered that place, he would have guessed that there were a hundred thousand or more people.”

The people of Nineveh are mentioned by «a hundred thousand or more». God Almighty says, «We sent him to a hundred thousand or more ». What is meant by sending is the first one. That is, sending Hz. Yunus to them before he entered the stomach of the fish.

«And they believed»; that is, they believed after Hz. Yunus left them, not just after he was sent to them.  

According to the narration from Ibn Abbas, the conjunction «aw» (or) in the verse means «bal» (no). Some scholars say the conjunction «aw» means «wa» (and). Besides, Jafar bin Muhammad al-Baqır recited it like that (with waw).

According to some scholars, the word «aw» here aims to cause the addressee not to know the exact number. Mubarrid and the majority of Basra scholars said, «The word aw expresses doubt here.» This doubt is in question for a person who sees them. That is, somebody who sees them has a doubt about their number and says, «They are a hundred thousand or more.» According to a narration from Ibn Abbas, the part that is more than a hundred thousand is thirty thousand. In another narration of him, it is a bit more than 30.000 and in yet another narration, it is a bit more than 40.000.

"Allah chooses messengers from angels and from men for Allah is He Who hears and sees (all things)." (al-Hajj 22/75)

It is stated that Allah chose messengers from angels to fulfill the duties of delivering revelation to prophets, etc. and messengers from men to convey His orders and prohibitions to His slaves. 

Some polytheists said, "Was the Quran sent down to Muhammad among us?" Allah answered them with the verse above and similar ones stating that He was free to choose whomever He wished as prophets. (Tabari, the interpretation of the verse in question)

Angels are not prophets in the sense that we know. However, every one of them is the leader of a group in charge of doing various things. Besides, the lexical meaning of the word "malak / malaika (angel)" in Arabic is "prophethood / messengership". Alikat/alukat means prophethood, letter. (see Razi, II/159)

"Praise be to Allah, Who created (out of nothing) the heavens and the earth, Who made the angels, messengers with wings,- two, or three, or four (pairs): He adds to Creation as He pleases: for Allah has power over all things." (Fatir, 35/1)

The title "messengers" used for the angels in the verse above is a word that associates those lexical meanings.

Scholars say there are two reasons why angels are called "messengers".

The first one is that they are Allah’s messengers sent to people. They deliver revelation to prophets, give inspiration to righteous people and show true dreams to people in general.

The second one is that they are in charge of showing Allah's works of power to His creatures. They send down rain, drive the clouds and make winds move. (see Alusi, the interpretation of the first verse of the chapter of Fatir)

It will be more appropriate to read the verse mentioned in the question together with the previous verse:

“For We assuredly sent amongst every People a messenger, (with the Command), ‘Serve Allah, and eschew Evil’: of the People were some whom Allah guided, and some on whom error became inevitably (established). So travel through the earth, and see what was the end of those who denied (the Truth). If thou art anxious for their guidance, yet Allah guideth not such as He leaves to stray, and there is none to help them.” (an-Nahl, 16/36-37)

The word "ummah" translated as people in the verse means a large community of people most of whom come from the same origin and who have been brought together with the characteristics inherited from the previous generations or common interests and ideals or factors like religion, time and land. The plural form of the word is “umam”.

In religious terminology, ummah means a group of tribes or nations that belong to a heavenly religion, believe in a prophet and follow his way. For instance, the ummah of Muhammad, Islamic ummah and Christian ummah.

It is understood that it is used in the first sense in the verse in question.

Allah sent a prophet to every nation, every large community of people; the aim of this is expressed concisely in the following verse:  “…Serve Allah, and eschew Evil…” (see an-Nahl, 16/36) For, the essence of the religion and the main purpose of sending prophets are oneness and to eschew all kinds of faiths, thoughts and deeds that will harm the principle of Allah's oneness.

Some of the nations to whom Allah sent prophets attained guidance thanks to their well-intentioned and unprejudiced attitudes when they heard the divine truths while others remained on the wrong path due to their denying, stubborn and uncompromising attitudes against the prophets and revelation – like some Makkan idolaters did. 

The Prophet (pbuh) wanted everybody including those who treated him unjustly and relentlessly to attain happiness both in the world and the hereafter and did his best as a necessity of the responsibility of fulfilling the duty of conveying the message to people and guiding them as well as a manifestation of his high ethics and deep love of humanity; as the Quran states clearly in the following verse, he almost fretted himself for it:

“(O Muhammad!) It may be thou frettest thy soul with grief, that they do not become Believers.” (ash-Shuara, 26/3)

It is indicated in the verse in question how much the Prophet (pbuh) wanted the idolaters to attain guidance. However, the following issue is particularly reminded:

The Prophet’s wish and efforts are not enough for the salvation of people. People undergo a life of testing in this world; they will deserve salvation when they pass this test and Allah will give them guidance if they use their will in that way. Only Allah can help them related to guidance. In that case, even the Prophet (pbuh) cannot help those who do not deserve salvation.

This state, which is a requirement of belief, is expressed in the following verse:

“It is true thou wilt not be able to guide every one, whom thou lovest; but Allah guides those whom He will and He knows best those who receive guidance.” (al-Qasas, 28/56)

Thus, guidance is a light that Allah places into the heart of a slave after he uses his will.

Since both good and evil come from Allah, it is Allah who gives people guidance and causes them to go astray. Some people misunderstand Allah Almighty’s creation of guidance and aberration and say, “Guidance is from Allah. Man cannot enter the right path if He does not give it.” Thus, they block the way of warning and guiding others; they also want to show themselves as excused related to their faults. 

It is only Allah who leads man to happiness and to aberration.  However, our Lord leads a person to aberration because he uses his partial free will in that way. Otherwise, Allah Almighty will not lead a person to aberration unless the slave himself heads toward it. 

The same thing is valid for guidance. After a person does his best for his sustenance and acts in accordance with causes, he expects the result from Allah. For, only Allah is ar-Razzaq (the Sustainer). When we act in accordance with causes perfectly, we cannot regard our sustenance as guaranteed. Similarly, a person who conveys people Allah's orders and prohibitions to people in the best way cannot be sure of the result. For, only Allah is al-Hadi (the Guide). Allah's giving guidance to whomever He wishes means giving guidance to the people who act in accordance with the conditions of guidance. It does not mean “He does not take into consideration any causes for guidance.” This way of thinking is like expecting crops without sowing seeds in a field. 

It is necessary to explain the following point regarding the issue:

It is certain that a person who does not sow seeds in his field will not get crops. A person who acts in accordance with causes fully will almost definitely (ninety-nine percent) get crops. A misfortune like hail, flood and drought might occur (one percent). The slight possibility of not getting crops is to make man take refuge in Allah and to pray to Him. The fact explained by this example is also valid for guidance.

1. Woe to every (kind of) scandal-monger and-backbiter,

(That is, those who talk behind people’s back and criticize them, who despise them and who make fun of them with gestures and facial expressions.)

2. Who pileth up wealth and layeth it by.

(It is understood from this verse that this sarcastic attitude originates from being rich. Both piling up wealth and counting it one by one and boasting describe clearly worshipping wealth and not spending it on needy people and charity for the sake of Allah, who gave him this wealth.)

3. Thinking that his wealth would make him last for ever.

4. By no means!  (He should give up this dream. His wealth will not save him.) He will be sure to be thrown into That which Breaks to Pieces.

5. And what will explain to thee That which Breaks to Pieces?

6-7. (It is) the Fire of (the Wrath of) Allah kindled (to a blaze), The which doth mount (Right) to the Hearts.

(The word fuad in the verse translated as heart is used for the spiritual faculty that is the center of belief, thought, idea, feeling, etc., not for the material heart that sends blood and life to the material body. Something covering the whole heart shows the severity of the wrath.)

8-9. It shall be made into a vault over them, In columns outstretched.

EXPLANATION:

In the chapter, the type of a person who makes fun of believers, looks down on and condemns people, defames their chastity and honor, despises believers by mocking them because of his property, wealth and social status is mentioned. It is a type that gives importance to people based on their property, wealth, social status and rank. The chapter explains the evil of a person who tries to pile up wealth with might and main, boasts about his piling, makes plans as if he will remain in the world forever and hence does not have any time to do things for the hereafter.

It is stated in the chapter that the person who thinks his wealth will make him eternal, who predicts that his wealth will eternalize him and who hopes that his reckoning in the hereafter will be easier thanks to his wealth will go to Hell.

It is stated in the chapter of al-Asr that people are in loss. In this chapter, which follows it, some characteristics of those who are in loss are mentioned. It is stated that people with those characteristics will be thrown into fire. Who are those people to be thrown into fire?

Yes, the chapter is named after the word "humaza" in the first verse and the rhyme of the verses is “a(h)”. "Humaza" is used in the sense of backbiting. The words "humaza lumaza" are two words whose meanings are very close two each other in Arabic; they are sometimes used interchangeably. There is so little difference between them that even the Arabs who have a good command in Arabic say lumaza when they define humaza. In that case, the meaning is as follows:

A person who is used to despising and looking down on people points at some people with his finger and indicates others with his words. He denigrates others due to their status. He disparages yet others. He says some bad things right to the face of some people and backbites others. He causes conflicts and trouble between friends by acting as a talebearer; he sows discord between brothers. He gives names to some people, makes fun of them and displays their deficiencies.

This chapter reflects one of the real descriptions of real life in the first years of Islam. Besides, it describes an example that can be seen in any community and age. A simple and mean person is described and the attitudes and states of such people are narrated; thus, it is emphasized how poor they are. He is one of the wicked people who have a wealth and who are enslaved by their wealth, thinking that the only thing that matters in the world is wealth and regarding everything else inferior compared to wealth. In addition, he thinks this wealth is a god that has power over everything and that can do anything it wants. Thus, he thinks death will never come and that he will live forever. He thinks he will escape from the reckoning and penalty in the hereafter, if there is, thanks to his wealth.

Thus, this mean person (and the people like him) counts his wealth and takes pleasure as he counts it. A bad feeling in him leads him to defame people’s honor, backbite and mock them. This description is a disgusting, ugly and mean description of human soul deprived of personality and belief. Islam hates those wicked and mean souls since it gives importance to high ethics. Therefore, Islam forbids mocking and making fun of others. It refuses condemning people in various places. That those deeds are mentioned as ugly and disgusting along with threats shows that some polytheists treated the Messenger of Allah (pbuh) and the believers like that in that age. This was applied against them in the past and it is applied against the Muslims of today in the same way.

1. “Woe to every (kind of) scandal-monger and-backbiter!”

Woe to every Humaza and Lumaza! Let every Hammaz and Lammaz go to Wayl in Hell! Humaza and Lumaza, Hammaz and Lammaz are words that are similar to each other in meaning. It is said thatHumaza means to hurt people with words and Lumaza with deeds.Or, Humaza means to backbite people to defame their honor and dignity in their absence; Lumaza means to be used to making fun of people in their presence with mimics and bodily gestures, despising and disturbing them. Both words show that those deeds are done a lot like a habit.

Let every Hammaz and Lammaz, who defame people’s honor and dignity in both their absence and presence, hurt and disturb them, talk behind people’s back, act as talebearers, backbite them, gnaw people’s honor and dignity, give people names that they will not like and that will offend them, look for people’s mistakes, try to reveal their private affairs, laugh and make others laugh by acting like a buffoon and a clown, and who make a habit of them, go to Hell! Woe to them! That is what our Lord says.

Our Lord mentions a tyrant who looks down on Muslims and who is arrogant. He is a person that despises people, despises them and makes fun of them by relying on his wealth. In fact, all tyrants who rely on their property and wealth and who are proud of their ranks and status and who look down on the believers who do not have property and wealth deserve Allah’s Hell and actually live in Hell in this world. No matter how arrogant they are, they do not actually have anything that they can be proud of and that they love. However, it is shown to them as ornamented. They only have a worldly life. Let them live here. As soon as they die, they will go to Hell. It is necessary to pity them but we have no right to pity them. They live in misery; they will go to Hell as soon as they die; they will find themselves in a great torture.

All of their pleasures and entertainment will be what they enjoyed in the world only. However, it is strange that they look down on believers and make fun of them. We, Muslims, must never be affected by their mocking. We must never envy them. We should see them as pitiable people. We should say to them that they are actually in a pitiable position; we should never feel in our heart that we should be like them. We should never long for a life like that of theirs. For, we have knowledge, wisdom, dignity, honor, intellect, foresight, book and guidance. In spite of this, almost all of us are influenced somehow due the propaganda of those poor people. We should get rid of them and save ourselves from the inferiority complex in the face of those tyrants.

We see that they despise the believers who do not tend to the world, do not make the world their qiblah, do not be grabbed by the temporary things of the world, who believe in the existence of the hereafter, who invest for the hereafter and hence who do not have as much wealth as theirs. They despise the poor people who cannot obtain as much wealth as theirs because they give importance to the hereafter in the first place and because they try to attain their Lord’s consent. For, the criterion for superiority-inferiority for those men is the world, the ornaments of the world. According to them, those who have worldly possessions are superior people. All of their plans and programs are for the world. Those who do not prefer to be slaves of the world, worldly possessions, money, ranks and positions but who prefer to be their masters and who try to realize lofty ideals in the world are superior in the eye of Allah but inferior in their eye. They make fun of such people. Let them regard themselves superior and console themselves with it; however, listen to what Allah says:

“They are the worst of creatures.” (al-Bayyina, 98/6)

They are the vilest and meanest people in the world. However, the world is shown to be beautiful to them; therefore, they try to draw the people like us whom they affect to the hegemony of the sacredness of their dirty world. They try to draw us to their hell by addressing us as follows: “O Muslims! Come and be like us if you want to be saved from the bad situation you are in. Think like us and live like us.” However, we will not be deceived by their tricks inshallah. No matter how much they regard us inferior based on wealth, Allah states the following in the chapter of al-Baqara:

“But the righteous will be above them on the Day of Resurrection; for Allah bestows His abundance without measure on whom He will.” (al-Baqara, 2/212)

Muslims are not superior only in the hereafter; they are also superior in this world. Muslims are superior to unbelievers in both the world and the hereafter.

2. “Who pileth up wealth and layeth it by.”

This man piles up wealth and counts it all the time. Yes, this man is rich and has a wealth. His arrogance originates from this. He believes that abundance of property and wealth is a reason for superiority. However, abundance of wealth has no superiority in terms of belief. Abundance of wealth has no superiority in the eye of Allah. However, those kinds of people who do not regard the criterion of Allah as valuable pile up wealth and count it because they believe that wealth is a reason for superiority.

We try to understand the deed of counting here as follows: That person collected goods to pile up, counted them and did not spend them in the way of Allah. Or, he did not have enough time to think of the deeds of worship that Allah wanted from him because he was always busy with piling up wealth and thinking about it day and night. He did not have time to do other things because he made collecting property and goods his dhikr. That is, to collect and pile up goods and to count them became his dhikr. He was engaged with it so much that he could not think of the hereafter and reckoning as much as he thought about piling up wealth.

Or, he piled up wealth during the day and counted it at night. Thus, he spent both his night and day doing it.

Or, he always tried to earn money because of worrying about his future but he did not spend it in the way of Allah to guarantee his future and he kept it for himself. That is, he was not engaged in the rights of his wealth but its amount. He maintained his wealth and its amount but he did not mind Allah’s orders about it.

Or, he tried to remain in the forefront with his wealth or he wanted to be respected due to his wealth. He aimed to attain prestige with his wealth. That is, he wanted his fame to continue with his wealth.

"After (the excitement) of the distress, He sent down calm on a band of you, to overcome with slumber while another band was stirred to anxiety by their own feelings, moved by wrong suspicions of Allah, suspicions due to Ignorance. They said: "What affair is this of ours?" say thou: "indeed this affair is wholly Allah's." They hide in their minds what they dare not reveal to thee. They say (to themselves): "If we had anything to do with this affair we should not have been in the slaughter here." Say: Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death"; but (all this was) that Allah might test what is in your breasts and purge what is in your hearts: for Allah knoweth well the secrets of your hearts." (Aal-i Imran, 3/154)

Ajal (appointed time of death) does not change. When the appointed time of death for man comes, he will die no matter where he is. In return for the statement of munafiqs (hypocrites) "we would not have died if we had not took part in the war", the verse expresses the reality that when the appointed time of death for man comes, he will die no matter where he is in order to warn the munafiqs.

Man cannot make comments about qadar (destiny) since he does not know it. However, since Allah knows the qadar of everything, He has the right to talk about their future.

Some munafiqs regretted having taken part in the war together with the believers. They said to one another, “If we had been in administration and they had acted in accordance with our views, we would not have been so terrible and fewer people would have died.” Thus, they accused the Prophet (pbuh) and demoralized the believers.

Say, O, Muhammad! 'Indeed this affair is wholly Allah's.' Then, the victory (superiority) belongs to Allah and His friends in the end.

"It is the party of Allah that must certainly triumph." (al-Maida, 5/56)

Or, the whole Badr belongs to him. Whatever he preordained in his divine qadar will take place. O Muhammad! Those munafiqs hide in their minds what they dare not reveal to you.

It is said that they regretted having taken part in the war together with the believers. They said to one another, "If we had anything to do with this affair we should not have been in the slaughter here." They say there are two ajals; they think normal causes can affect and change the divine will.

The word "amr" is the singular form of either the word "umur" or the word "awamir"; therefore, it may mean several things. On the one hand, it may mean objection to the prophethood of Hz. Muhammad (pbuh) promised to him by Allah on certain conditions; on the other hand, there exists the idea of revolution by finding the order and wish of the Prophet wrong due to rejecting the view of Abdullah b. Ubayy about not leaving Madinah, by intervening in the administration at a level higher than consultation and by regarding the style of the administration of the Prophet as tyranny. When those munafiqs talked to one another, they had this view but they could not express it. As a matter of fact, the Messenger of Allah had asked Abdullah b. Ubayy to take part in the consultation before the war.

Secondly, the Prophet narrated the dream he had seen and expressed the same view but since the majority of the consultation committee insisted on leaving Madinah, that view was accepted. Accordingly, the statement of the munafiqs "if we had anything to do with this affair..." by attributing a kind of tyranny to him was their distorting the truth in the form of slander.

Thirdly, this incident showed that it was not appropriate in terms of wisdom to include the munafiqs in the consultation committee. For, Abdullah b. Ubayy tried to cause insurgency in the army by learning the precautions about the war because his view was not accepted, making him feel it beneath his dignity. Therefore, as it was explained above, the following verse was sent down:

"O ye who believe! Take not into your intimacy those outside your ranks." (Aali Imran, 3/118)

The divine order "Say, 'Indeed this affair is wholly Allah's.' was shown as the truth from this viewpoint. Besides, the order "and consult them in affairs (of moment)" (Aali Imran, 3/159) was yet to come in order to state that there is no tyranny in affairs related to Islam..

Their claim we should not have been in the slaughter here was answered by the following statement in the verse: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death." That is, "O Muhammad! say, 'If you had not come to Uhud and stayed at home (that is in Madinah), those for whom death was decreed would certainly have gone forth to the place of their death; they would have been killed." For, it is not possible to return and change Allah's preordainment. Therefore, it is necessary not to think of bad things about Allah.

Allah did so not because he did not help the believers but in order to test you for wisdom and good things, especially to test the sincerity and mischief in you and in order to purify and clean the hidden things, delusions, doubts and sins in your hearts. It is necessary to know that Allah knows the secrets and hidden things in hearts. The reason why he tests people is not because of not knowing. There is a secret of choosing by our Lord in this test, through which believers form a habit and the state of munafiqs is revealed.

"It is He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her (in love). When they are united, she bears a light burden and carries it about (unnoticed). When she grows heavy, they both pray to Allah their Lord, (saying): "If Thou givest us a goodly child, we vow we shall (ever) be grateful.

But when He giveth them a goodly child, they ascribe to others a share in the gift they have received: but Allah is exalted high above the partners they ascribe to Him." (al-A'raf, 2/189-190)

EXPLANATION

Allah created you from a single person. That is, you were not "something that was known". None of you existed; none of you came into being on your own, based on your own power. All of you were first created from a single person as offspring. None of you has two fathers or two beings. You are all tribes, families and creatures created from one single person as individuals, tribes and clans.  

It is Allah who knows what is unknown and the Creator with absolute power who created you with your qualities and bodies by measuring. Allah first created Adam as a soul and person; then, He created you from him as a species.

As it is seen "nafs wahida (single soul)" is a compound with no definite article. It indicates a widespread individual. Therefore, it is valid for Adam, who is the origin of the human species, as well as for the fathers of the offspring of various tribes. That is, the expression includes not only Adam in the past but the people living today.   (see the first verse of the chapter of an-Nisa) Therefore, the first part of the story is related directly to Adam and Hawwa (Eve) but the end of the story includes the polytheistic state of their children. As a matter of fact, what is meant by a single soul is also said to be Qusayy, the ancestor of Quraysh, which means the story can be connected with Qurayshi polytheists.

Thus, the meaning of the verse is as follows: "O Quraysh! O Arab tribes! O offspring of Adam who are Arabs and non-Arabs! O children of Adam! Allah created all of you from a single person and spirit. Are you going to say, "We were created from two people, not from a single person; we were created from Adam and Hawwa,"? It may sound true to you but Allah created the spouse of that single person from him. He created the female of the human species from that single person. He created her as his part or spouse from the same person. He created both the male and the female from one single person. Unlike the monotony in nature, He created another type from the same root as a spouse for the other one. Thus, He made his spouse from his own species. He created men from Adam but He did not create women from another being. He created man’s spouse from man. In that case, a man and a woman are different genders but they come from the same origin. Both of them are human beings. One of them is complementary to the other, the spouse of the other. "And Allah has made for you mates (and companions) of your own nature…" (Nahl, 16/72) Therefore, you are not from two different people but from the same person. Allah created his spouse from his species so that he would find peace in her, so that he would find the same characteristic in her, be familiar with her, marry her, find love and satisfaction in her and trust her.

Therefore, when there is no harmony and peace after marriage and when there is fury and hatred, divorce is regarded legitimate. For, according to the divine decree, what makes a marriage valid is the harmony between the spouses and peace. This is the wisdom behind the creation of man and woman from one single person. That is why a man and a woman marry.

When the man had an intercourse with the woman, the woman bore a slight burden; she received a cell and assumed an offspring. After a while, she started to become heavier; when her burden increased and delivery approached, they felt the trace of the lordship of Allah. They felt that the result could be a bounty or a trouble. They realized that everything was dependent on Allah. To sum up, they heard and experienced the address "Am I not your Lord?" in their own spirits. Both of them prayed to their Lord. They said, "O Lord! If you give us righteous and healthy children from our own offspring, we vow that we will definitely be grateful to You as mothers, fathers and children and always thank You for Your bounties."

Thus, all spouses who come together with a real marriage feel the same joy, happiness, panic and worry when delivery approaches just like Adam and Hawwa did. However, what follows is not the same.  

Then, Allah gave them a righteous and healthy child just like they wanted. Then, the child grew up and turned out to be a sound and healthy man. Afterwards, he got married and had children. Their children also had children. After that, the grandchildren and the descendants of Adam and Hawwa that replaced them started to associate partners with Allah related to the children they had. Some of them forgot the lordship of Allah and said, "This is a natural happening." Thus, they ascribed nature as a partner to Allah. Some of them gave their children names like Abdushshams (slave of the sun), Abdullat (slave of Lat), Abduluzza (slave of Uzza), etc. and caused divisions among people, who actually came from one single person. (See the interpretation of the verse "Mankind was but one nation, but differed (later)…", Yunus, 10/19)

To sum up, there was no polytheism in the first creation but the generations that followed made it up. However, it is such an old tradition that they thought it was one of the first sins that started with Adam and Hawwa. It is understood that Allah is free and away from all of the partners that the polytheists associate Him with. The greatness and oneness of the Creator, whose wisdom and power, works and bounties are described in detail above, is so clear and it is so distinct in the creation of man.  It should not be overlooked that the use of plural verb conjugation after the dual conjugation form is used before indicates the use we have explained related to the perpetrators of polytheism. Do they ascribe partners to such a great creator though those partners cannot create anything, cannot be the creators of anything, are themselves creatures and though beings similar to them are created all the time?  (Elmalılı Hamdi YAZIR, Hak Dini, the interpretation of the verses in question)

“What is the life of this world but play and amusement?”(al-Anam, 6/32)

“Not for (idle) sport did We create the heavens and the earth and all that is between.” (al-Anbiya, 21/16)

The world has three different faces:

The first one is like a book written with Allah’s pen of power. People who are tested must read this book, recognize Allah and worship Him. For, every work has a master, every art has an artist and every book has an author; similarly, this book of the universe has an author, these wonderful art paintings have an artist, and that magnificent work has an owner, who is the Supreme Creator.

The second face is like a field in which crops are planted for the Hereafter, a book in which the deeds are written, and a hall where the test is taken.

The message given by the verse from the chapter of al-Anbiya aims to draw attention to these two aspects of the world.

From this point of view, it is necessary to understand the message of the verse as follows: “This world is a serious school, a university... Do not be lazy and do not fail the test. The examination is very serious; there is no additional make-up exam...”  

The third face of the world is its being an ephemeral, temporary inn.

The verse in the chapter of al-Anam draws attention to this position of the world and wants people not to be deceived by it. For, this aspect of the world seems like a playground and entertainment place addressing the soul and man’s desires. It is like an entertainment center that blocks the paths leading to Allah and the hereafter and is hence the toy of non-serious people.

Indeed, in this aspect, this world life consists of a momentary taste. It is so brutal that if it gives man some trivial pleasure, it makes him suffer a great amount of paint. If it gives man a single grape to eat, it slaps him one hundred times.  

If everyone views his/her life from this viewpoint, he/she will see that the life that he/she has spent up to now is a sleep, a dream that has ended; the remaining life will fly away like a wind.

- The translation of the relevant verse is as follows:

“If anyone withdraws himself from remembrance of (Allah) Most Gracious (ar-Rahman), We appoint for him an evil one, to be an intimate companion to him.” (az-Zukhruf, 43/36)

What is meant by the word “dhikr (remembrance)” in the verse is the Quran. A person who indulges in worldly interests like wealth, property, post and rank, and does not seek anything else, he cannot see the Quran or pretends not to see it and becomes blind to the Quran. (Razi, ibid)

“(Allah) Most Gracious! It is He Who has taught the Qur´an.” (ar-Rahman, 55/1-2)

When the first verse is viewed together with the verse above, it is understood better that what is meant by the “dhikr” here is the Quran. For, that the name “Rahman” is mentioned in both verses shows that the “dhikr” here is the Quran.

- As it is known, man’s thought, idea, mind and feelings cannot be occupied with many things at the same time. If he becomes occupied with one thing, he will have to ignore others.

Accordingly, the verse teaches us the following lesson: If a person withdraws himself from our remembrance/Quran, if he virtually pretends to be blind and overlooks it, we will appoint for him a devil that will always keep him busy with bad things and that will prevent him from learning the truth.

- Similarly, there are two centers in man’s heart: quwwa al-malakiyya (angelic power) on the right and lumma ash-shaytaniyya (satanic spot) on the left. Man receives suggestions from those two centers. The angels send inspiration and the devils send delusions and bad suggestions.

If a person tries to seek Allah’s consent in a way that fits a slave, the angels will help him do it.

If he prefers a bad way, he will be exposed to the suggestions of the devil.

Nice thoughts and true ideas open the way for the angels and bad thoughts open the way for the devils.

That fact is indicated in the verse in the question. That is, if a person pretends to be blind to the truths of the Quran and overlooks them, the door to be opened to his world of thought will belumma ash-shaytaniyya. After that, he will have to hear and listen to the satanic messages coming from that door and act accordingly.

Hz. Prophet (pbuh) married Zaynab. My mother, Umm Sulaym said to me,

"Let us give a gift to the Messenger of Allah (pbuh)." I said to her, "Cook something." Thereupon, she brought some dates, oil and some saltless cheese. She put them in a saucepan and cooked. Then, she told me to give it to the Messenger of Allah (pbuh) and I took it to him.  He said,

"Leave the food!" Then, he gave me the following order: "Call me such and such people." He told me those names one by one. He also said, "Call anyone that you come across with."

Anas narrates: I fulfilled his order and returned. The house was full of people. The Messenger of Allah (pbuh) put his hand on the food and said something that nobody but Allah knew. Then, he invited the congregation in groups of ten. Everybody ate from that food. The Messenger of Allah (pbuh) said to those who were eating,

"Start eating by mentioning Allah's name. Everybody should eat the food in front of them." This continued until everybody ate and left. After the meal, some people left but others stayed there to talk. After a while, the Messenger of Allah (pbuh) stood up and walked toward the rooms. I followed him and said,

"The guests have left." The Messenger of Allah (pbuh) returned home and placed a cover on himself (which was a sign of revelation). I was in the room then. When the revelation ended, he read the following verse:

"O ye who believe! Enter not the Prophet's houses,- until leave is given you,- for a meal, (and then) not (so early as) to wait for its preparation: but when ye are invited, enter; and when ye have taken your meal, disperse, without seeking familiar talk. Such (behavior) annoys the Prophet: he is ashamed to dismiss you, but Allah is not ashamed (to tell you) the truth." (al-Ahzab, 33/53) (1)

Besides, people are ordered to enter houses based on certain principles in the religion of Islam:

"O ye who believe! enter not houses other than your own, until ye have asked permission and saluted those in them..." (an-Nur, 24/27-29)

As it is seen, asking for permission before entering a house and greeting the host are rules of etiquette ordered by the Quran. In addition, asking for permission before leaving a house is a nice act indicating being a believer. (an-Nur, 24/62). It is stated that even the people living in the same house have to ask permission to enter rooms, particularly in the following three time periods:

"O ye who believe! let those whom your right hands possess, and the (children) among you who have not come of age ask your permission (before they come to your presence), on three occasions: before morning prayer; the while ye doff your clothes for the noonday heat; and after the late-night prayer: these are your three times of undress: outside those times it is not wrong for you or for them to move about attending to each other..." (an-Nur, 24/58).

Slaves and children are not allowed to enter the room of the parents in those three time periods. The children who have reached the age of puberty have to ask permission all the time. (an-Nur, 24/59). We are also ordered to greet when we enter a house:

"...But if ye enter houses, salute each other - a greeting of blessing and purity as from Allah..." (an-Nur, 24/61).

The Prophet (pbuh) gave Anas b. Malik the following advice:

"O boy! When you enter the house of your family, greet them. This is a blessing for you and your family." (Tirmidhi, Isti'dhan, I0).

The reason why it is forbidden to enter houses without permission is privacy. Therefore, when a person enters a house without permission and informing the household, he will have violated their privacy. One of the rules that needs to be obeyed is to enter houses through their doors. The following is stated in the Quran:

"...It is no virtue if ye enter your houses from the back ... Enter houses through the proper doors..." (al-Baqara, 2/189)

Thus, the habit of entering a house from the back and through windows, which was one of the customs of the Era of Jahiliyya, was abolished. (Fakhruddin ar-Razi, Mafatihul-Ghayb, II, 144).

As it can be understood from the information given, it is necessary to get permission to enter the houses that belong to someone else and that one has no right of entrance. Otherwise, the deed is considered as housebreaking. The people living in that house will have every right to defend the house against that person. It is possible to wound or kill a relative out of fear or by mistake. Therefore, it is both appropriate and prudent to ask for permission or ring the bell when entering homes or rooms that one is allowed to enter or to ring. The request for permission should be done three times; if one is not given permission, he should return after the third one. (Bukhari, Isti'dhan, 13)

It is necessary to greet first and to ask for permission after that. The Prophet (pbuh) advised someone who came to visit him to do so. (Tirmidhi, Isti'dhan, 18) Similarly, when people ask, "Who is that?", the one who knocks on the door or rings the bell should say his name. Otherwise, the host might be put into a difficult situation.   

Once, Jabir knocked on the door of the Messenger of Allah (pbuh). When the Messenger of Allah asked, "Who is that?", Jabir said, "Me! Me!". The Messenger of Allah (pbuh) did not like his answering like that and pointed out that he should have said his name. (Bukhari, Isti'dhan, 17; Tirmidhi, Isti'dhan, 18)

One of the rules to be obeyed while asking for permission is not to look inside the house. The reason for it is the importance given to family privacy in Islam and avoiding haram looks. That is the real reason for asking for permission. Abu Dharr reports the following from the Messenger of Allah (pbuh) regarding the issue:

"If a person opens a curtain (door), looks inside and sees the haram parts of the people in the house, he will have done something that is not legitimate. If the man of the house saw him like that and blinded his eyes, I would not act against him. If somebody looks inside a house that is not covered/closed with a curtain/a door, the person who looks is not guilty. The owner of the house is guilty." (Tirmidhi, Zuhd,16)

This hadith shows the importance the Messenger of Allah (pbuh) gives to the issue. Besides, it is known that the Messenger of Allah got angry with the people who acted like that. (Tirmidhi, Isti'dhan, 17)

(1) see Bukhari, Tafsir, al-Ahzab 8, Nikah 67, 64, At'ima 59, Isti'dhan 10, 33, Tawhid 22; Muslim, Nikah 89, (142).

The Protection of the Prophet (pbuh):

Allah Almighty states in the following verse that the Prophet is under divine protection:

“O Messenger! Proclaim the (message) which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled and proclaimed His mission. And Allah will defend thee from men (who mean mischief).” (al-Maida, 5/67)

Due to this divine guarantee, none of the enemies of Islam was able to kill the Prophet (pbuh) though he had a lot of enemies and they had all kinds of opportunities. Besides, they were always alert to eliminate him and his cause. The Prophet was in a weak state and he had few helpers.

When the verse above was sent down, the Prophet (pbuh) said to the people who guarded him,

“You can leave now; my Lord protects me.” (Tirmidhi, Tafsir, 5/6)

Yes, this divine promise was kept; although the Prophet faced many suicide attempts among his numerous enemies, he died in bed.

The following question can come to the mind: “The face of the Messenger of Allah was wounded at the Battle of Uhud and two of his teeth were broken; on the other hand, he encountered many agonies. What about the guarantee to protect?” Ibnul-Jawzi answers that question as follows:

“Allah’s guarantee is about protecting him from being killed, enslaved and eliminated. The hardships he underwent do not indicate that he was not protected.” (Ibnul-Jawzi, II, 397)

Ibn Kathir regards the fact that Hz. Prophet’s uncle Abu Talib’s not becoming a Muslim to be related to the protection of the Prophet. According to him, if Abu Talib had become a Muslim, the Qurayshi unbelievers would have dared to attack him. However, since there was a bond of unbelief between Abu Talib and them, they showed respect to him. (Ibn Kathir, II, 79)

The Prophet (pbuh), who knew that he was under Allah’s protection, did not fall into despair even in his hardest times. His extraordinary courage and reliance in Allah in the cave that they hid during the Migration is an example of it: When his comrade, Hz. Abu Bakr, panicked and said, “O Messenger of Allah! If one of them should lift up his foot, he will see us”, the Prophet answered him as follows:

“What do you think of two, the third of whom is Allah?” (Bukhari, Tafsir, 9/9)

The Quran describes that moment in a verse as follows:

“If ye help not (your leader), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion; they two were in the cave, and he said to his companion, "Have no fear, for Allah is with us": then Allah sent down His peace upon him, and strengthened him with forces which ye saw not...” (at-Tawba, 9/40)

It is stated in tafsir books that the forces that Allah strengthened the Prophet with were the army of angels. 

As the verse “…to Allah belong the Forces of the heavens and the earth…” expresses, every being in the sky and on earth is a soldier in Allah’s army. (al-Fath, 48/4) Allah Almighty ordered a spider, one of those soldiers, to cover the entrance to the cave in order to protect His messenger and made two pigeons guard the cave.

The following interpretation, which is about the incident of the Prophet being saved from the polytheists through the web of a spider, includes a subtle meaning:

“The parable of those who take protectors other than Allah is that of the spider, who builds (to itself) a house; but truly the flimsiest of houses is the spider´s house;- if they but knew.” (al-Ankabut, 29/41).

Since the chapter of al-Ankabut is a Makkan chapter, it indicates that Makkan leaders who do not believe will be defeated by a spider in the future. By showing that the web of a spider, which is a very weak veil, will defeat the strong leaders, the verse means the following:

“If they had known that they would be beaten by a very weak animal, they would not have attempted this murder and assassination.” (Nursî, Emirdağ Lahikası, p. 379- 380)

Thus, Allah, who owns the armies in heavens and on earth, can use all of His armies to protect His prophet if He wishes. However, He protected His greatest prophet with a weak house from his most severe enemies without needing those armies.

Along with bodily protection, we also see that the Prophet (pbuh) is also protected spiritually:

The polytheists made a lot of propaganda in order to prevent people from listening to him and to harm him psychologically.

They were very good at literary arts but they could not say anything against the Quran; therefore, they slandered the Prophet by saying he was a “poet, soothsayer, sorcerer and madman”. Allah Almighty consoled and supported His prophet against their slanders with the verses that He sent down:

“Say: "He is (Allah) Most Gracious: We have believed in Him, and on Him have we put our trust: So, soon will ye know which (of us) it is that is in manifest error.” (al-Mulk, 67/29).

“Therefore proclaim thou the praises (of thy Lord): for by the Grace of thy Lord, thou art no (vulgar) soothsayer, nor art thou one possessed. Or do they say:- "A Poet! we await for him some calamity (hatched) by Time!" Say thou: "Await ye!- I too will wait along with you.” (at-Tur, 52/29-31).

After the wrong claims of the unbelievers are refuted one by one in verses 29 to 44 of the chapter of at-Tur, the following instruction is given to the Prophet (pbuh):

“So leave them alone until they encounter that Day of theirs, wherein they shall (perforce) swoon (with terror).” (at-Tur, 52/45).

It is understood from the expression of the verse that one day they will be punished and get their deserts. As a matter of fact, the leaders of unbelief got their deserts on the Day of Badr. The following is stated in another verse:

“Soon wilt thou see, and they will see, Which of you is afflicted with madness.” (al-Qalam, 68/5-6)

It became clear who was mad. Most of those who called him mad joined him after the conquest of Makkah. Some people like Abu Jahl and Abu Lahab got their deserts even when they were in this world. Their lives and sultanate ended. Thus, what is meant by the verses above turned out to be true. The divine guarantee given to the Prophet was realized.  

Thus, what is meant by "Allah’s protecting His Prophet” is that he will not be killed by anybody. (see. Zamakhshari, Razi, Nasafi; Alusi, Ibn Ashur, the interpretation of the relevant verse)

It does not mean that nobody can disturb and harm him. Such an understanding is contrary to the principle of testing imposed by Allah for everybody including prophets. For, if the Prophet is kept in a superhuman position, it will prevent him from setting an example for people. For instance, people who follow a leader who does not get hungry, thirsty and ill, who is not affected by bullets, arrows and spears cannot know what to do when they encounter such things and cannot learn how to show patience when they are tortured. Besides, prophets are tested before others and we learn from sound hadiths that they undergo more misfortunes than others do.

“He died in perfect ease and happiness and rose to the heavenly court, for twenty-three years he was without guard or protector and was exposed to numerous plots, with his own uncle his greatest enemy and his own tribe and people hostile to him. This shows what a powerful truth the verse “And Allah will defend thee from men (who mean mischief)” expresses and what a firm point of support it was.” (Nursi, On Dokuzuncu Mektup, On Beşinci İşaret, Üçüncü Şube)

Can we read the Quran for cure?

Every verse of the Quran is a cure. Any verse of it can be read for any disease.   

a. You can read any of the chapters and verses of the Quran with the intention of cure, prayer and intending for what you wish.

b. In particular, you can read the chapters of al-Fatiha, al-Ikhlas, an-Nas, al-Falaq, Yasin, and al-Mulk as well as Ayatul-Kursiyy, the last two verses of the chapter of al-Baqara and the last three verses of the chapter of al-Hashr.

The Quran mentions two cures: One of them is honey and the other is the Quran itself. Honey is a source of material cure while the Quran is a source of both material and spiritual cure:

"O mankind! There hath come to you a direction from your Lord and a healing for the (diseases) in your hearts,- and for those who believe, a guidance and a Mercy." (Yunus, 10/57)

"Then to eat of all the produce (of the earth), and find with skill the spacious paths of its Lord: there issues from within their bodies a drink of varying colors, wherein is healing for men: verily in this is a Sign for those who give thought." (an-Nahl, 16/69)

"We send down (stage by stage) in the Qur´an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss." (al-Isra, 17/82)

"Had We sent this as a Qur´an (in the language) other than Arabic, they would have said: ‘Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?’ Say: ‘It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant.’" (Fussilat, 41/44)

What kind of a cure is the cure presented by the Quran?

The Quran is a cure for unbelief, polytheism, belieflessness, oppression and remorselessness. It is clear. Those who accept the call of the Quran experience this cure, understand and practice it. For, the Quran treats the biggest wounds of humanity with this characteristic.  

A person who knows his Lord by believing in Him finds his owner and deity; he gets rid of savagery, horror and all kinds of fears.

How is and was the Quran used in the treatment of psychological and bodily diseases that we know?

The Prophet (pbuh), who is a model and guide in benefitting from the Quran, leads us in this issue too and teaches us though his own practices. The Prophet (pbuh) read some chapters when he became ill and when a member of his family became ill.

Hz. Aisha, one of the wives of the Prophet (pbuh) states the following:

"When somebody from the family of the Messenger of Allah (pbuh) got ill, he would read the chapters of al-Falaq and an-Nas and blew his breath on the ill person. When he caught the illness that caused his death, I started to read those chapters and blow my breath on him and wipe his body with his hands because his hands had more blessing than mine." (Muslim, Salam:50)

According to what Hz. Aisha also narrates, when the Prophet (pbuh) went to bed, he would recite the chapter of al-Ikhlas and al-Muawwizatayn (the chapters of al-Falaq and an-Nas), blow his breath on his hands and wipe them over his face and his body parts that he could reach. The following statement exists in the remaining part of the hadith: "When the Messenger of Allah (pbuh) became ill, he would order me to do the same thing to him." (Bukhari, Tibb 39)

Another chapter of cure that the Prophet (pbuh) mentions is the chapter of al-Fatiha, which we all know.

"Al-Fatiha is a cure for all kinds of illnesses." (Darimi, Fadlul-Quran 12)

Thus, the Messenger of Allah (pbuh) advises us to read al-Fatiha for all material and spiritual diseases.  

By the way, there are several verses of prayer starting with "Rabbana" and "Rabbi" in the Quran. We can read them for the treatment of material illnesses as well as spiritual disorders.

When Hz. Ibrahim says,

"And when I am ill, it is He Who cures me" (ash-Shuara, 26/80),

He asks cure directly from Allah.

Hz. Ayyub said his famous prayer in the face of his severe illness, which lasted for years. He asked help from his Lord with it and God Almighty accepted his prayer. He ordered Hz. Ayyub to hit the ground with his foot. As soon as he hit the ground, water gushed forth from the ground. He drank from that water and washed his body with it; then, he became healthy again.

To read the verses of cure in the Quran does not mean one should give up medication and other medical practices.

To see a doctor, to use medication, to have an operation and to go on a diet are all actual prayers and they mean asking cure from Allah. Neither medication nor the doctor cures a person. The real Curer is Allah.

"When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way." (al-Baqara, 2/186)

Tafsir scholars mention different views related to the reason why the verse above was sent down:

According to Hasan al-Basri, the reason for the revelation of that verse is the following question asked by some Companions: "Where is our Lord?" According to some other scholars, it was sent down when someone asked the following questions: "O Muhammad! Is our Lord close to us? Shall we pray to him silently? Is he away? Shall we pray to him aloud?"

According to Ata, when the verse "And your Lord says: "Call on Me; I will answer your (Prayer):..."(1) was sent down, some people said, "When shall we pray to our Lord?" Thereupon, that verse was sent down. Thus, it means "Whenever my slave prays to me, I am close to him; I will accept his prayer; I always answer his call."

According to Mujahid, the reason for the revelation of that verse is as follows: When the verse "Call on Me; I will answer your (Prayer)" was sent down, some people asked, "Where shall we pray?" Thereupon, the verse "…Whithersoever ye turn, there is the presence of Allah..."(2) was sent down. The reason for the revelation of that verse was those questions asked by some people.

According to Qatada, the reason for the revelation of that verse was as follows: When the verse "Call on Me; I will answer your (Prayer)" was sent down, some people asked, "O Messenger of Allah! How shall we pray to our Lord?"

Allah is closer to a slave than his jugular vein. He hears their begging and praying. It is strongly hoped that Allah will accept prayers if His slaves call Him sincerely. It is not necessary to shout and speak aloud. For, He hears silent prayers too. 

Abu Musa al-Ash'ari narrates:

"We were together with the Messenger of Allah (pbuh) in an expedition. Whenever we reached a valley, we shouted La ilaha illallah and Allahu akbar. Thereupon, the Messenger of Allah (pbuh) said,

"O people! Be merciful to yourselves (i.e. don't raise your voice), for you are not calling a deaf or an absent one, but One Who is with you, no doubt He is All-Hearer, ever Near (to all things)."(3) 

The Messenger of Allah (pbuh) states the following in another hadith regarding the issue:

"If a Muslim prays to Allah and asks something that does not include a sin and that does not sever the ties of kinship, Allah will definitely give him one of the following three rewards: He will give him whatever he wants at once; He will leave it to the hereafter; He will keep a bad deed away from him thanks to his prayer." (4)

Tabari states the following: "People may say, ‘Allah states the following in the verse: "I listen to the prayer of every suppliant when he calleth on Me," However, it is seen that the prayers of many people are not accepted." It can be answered as follows: "There are two explanations for it:

a. What is meant by the prayer of the slave in the verse is his deeds in accordance with Allah’s orders. When a slave does deeds in accordance with Allah’s consent, his Lord will accept his deeds and give him what He has promised. As a matter of fact, the Messenger of Allah (pbuh) states the following in a hadith about that verse: 

"Religion is worship." Then, he read the following verse: "And your Lord says: "Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will surely find themselves in Hell - in humiliation!"." (5) (6)

As a matter of fact, it is narrated that Hasan al-Basri interprets the word prayer in that verse as "worship and deeds".

b. Another answer to that question is as follows: Allah means the following in the verse: "I answer the prayer of every suppliant when he calls on me if I wish." According to this explanation, the verse has a general expression but it is limited with Allah’s wish. (7)

Footnotes:

1. Ghafir, 40/60.
2. Al-Baqara, 2/115.
3. Bukhari, K. al-Jihad, bab: 131, K. ad-Da'awat, bab: 51/Abu Dawud, K. al-Witr, bab: 26 Hadith No: 1526.
4. Ahmad b. Hanbal, III/18.
5. Ghafir (al-Mu'min), 40/60.
6. Tirmidhi, K. Tafsir al-Quran, surah, 2, bab: 16, Hadith No: 2969.
7. Abu Jafar Muhammad b. Jarir at-Tabari, Taberi Tefsiri, Hisar Publications: 1/438-440.

The interpretation of the relevant verse is as follows:

Attention is attracted to the beneficial outcomes about Sons of Israel, whose stubborn characters that worshipped the wrong and whose hearts were softened about revival after death with these mysterious phenomena as follows:

"O Sons of Israel! Your hearts hardened after these incidents. The prophets and the verses and miracles sent through them were of no use to you; your hearts became like stone or harder than stone. For, there are some stonesfrom which rivers (can) gush forth due to divine or natural forces. Your hearts are not affected by anything; therefore, no goodness comes out of them."

"There are some stones which crack and from which water gushes forth or leaks; there are also some stones which fall, roll down and move due to fear of Allah by being affected by incidents like rain, hurricane and earthquake, which are the outcomes of divine power.However, your hearts are not affected at all from clear verses of revelation and definite explanations; they are not influenced by incentives and threats. However, Allah is not unaware of what you do." (see Elmalılı, Hak Dini, ilgili ayetin tefsiri)

The translation of the verse in question is as follows:

سَيَقُولُونَ ثَلٰثَةٌ رَابِعُهُمْ كَلْبُهُمْۚ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْماً بِالْغَيْبِۚ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْؕ قُلْ رَبّٖٓي اَعْلَمُ بِعِدَّتِهِمْ مَا يَعْلَمُهُمْ اِلَّا قَلٖيلٌࣞ فَلَا تُمَارِ فٖيهِمْ اِلَّا مِرَٓاءً ظَاهِراًࣕ وَلَا تَسْتَفْتِ فٖيهِمْ مِنْهُمْ اَحَداًࣖ ﴿٢٢﴾

“(Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: ‘My Lord knoweth best their number; It is but few that know their (real case).’ Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers.” (al-Kahf, 18/22)

After it is stated in the verse about the number of the People of the Cave “they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth”, the phrase “rajman bil-ghayb” is used, pointing out that those who make those claims talk by guessing on the subjects they do not know, without having certain knowledge.

Then, the view that “they were seven, the dog being the eighth” is mentioned and this view is not criticized; only the following statement is used after it: “Say thou: ‘My Lord knoweth best their number.’”

As a matter of fact, considering this situation, Hasan Basri Çantay, translates the verse as follows:

“They will say, (The number is) «three, the dog being the fourth», «five, the dog being the sixth». (Both of them) guess at the unknown. They will say, (The number is) «seven, the dog being the eighth». Say thou: «My Lord knoweth best their number; It is but few that know their (real case).» Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers.”

This issue is taken into consideration in the translation of Elmalılı and others. We translated it accordingly. Besides, the words of the verse necessitate it.

Therefore, the commentators, especially the Companions like Ibn Abbas, considered it a sign that their number was seven.

Abdullah b. Abbas said that he was one of those who knew it and that they were seven young people. (Ibn Kathir, the interpretation of the verse in question)

The following question can be asked: Why is it not clearly said, “Their number is seven”?

We think there is a very subtle point here:

After mentioning the discussion about their numbers and by not stating exactly what their number is, it is as if God Almighty states the following:

“Such discussions are useless. It does not matter if their number is three, five or seven! What matters is to take a lesson from this story and to see the evidences that Allah will definitely resurrect the dead.”

As a matter of fact, it is a general principle in the Quran; and similar things are in question in many stories. A story is often told without the name of the place, hero, etc. being mentioned. For example, the following is stated in the chapter of al-Baqara: “Or (take) the similitude of one who passed by a hamlet…” (al-Baqara, 2/259) 

It is a very important piece of evidence that the Quran is not a human word, but a divine word, that is, the word of Allah. For, in such cases, for example, as in the discussion about the number of the People of the Cave, the discussion about the length, width and shape of the Prophet Noah’s ark, and the discussion about the types of the birds the Prophet Ibrahim (Abraham) slaughtered, people attach a lot of importance to names, numbers and names of places. As a matter of fact, the fact that there are many names of people and places in today’s Torah is an important piece of evidence that it was distorted.

However, the aim of divine books is not just to give historical information to people. It is to ensure that they take lessons from stories.

Chapter of al-Muddaththir, verses 11 – 30:

11. Leave Me alone, (to deal) with the (creature) whom I created (bare and) alone!- 12. To whom I granted resources in abundance, 13. And sons to be by his side!- 14. To whom I made (life) smooth and comfortable! 15. Yet is he greedy-that I should add (yet more);- 16.       By no means! For to Our Signs he has been refractory! 17. Soon will I visit him with a mount of calamities! 18.       For he thought and he plotted;- 19. And woe to him! How he plotted!- 20. Yea, Woe to him; How he plotted!- 21. Then he looked round; 22. Then he frowned and he scowled; 23. Then he turned back and was haughty; 24. Then said he: "This is nothing but magic, derived from of old; 25. "This is nothing but the word of a mortal!" 26.         Soon will I cast him into Hell-Fire! 27. And what will explain to thee what Hell-Fire is? 28. Naught doth it permit to endure, and naught doth it leave alone!- 29. Darkening and changing the color of man! 30. Over it are Nineteen.

The Explanation of the verses:

11-17. Tafsir scholars say that those verses were sent down for the Makkan polytheist, Walid b. Mughira. (see Tabari, XXIX, 96; Shawkani, V, 376) For, Walid was one of the notables of Quraysh and he had a lot of sons; he was very rich; however, instead of thanking Allah for the boons He granted him, he acted ungratefully toward Allah and the Prophet; he was one of the leaders of those who wanted to eliminate Islam. 

Allah's order "Leave Me alone, (to deal) with the (creature) whom I created (bare and) alone" are interpreted in two ways:

a) Leave that person, whom I created as weak and alone in his mother’s womb; you do not have to cope with him; I will punish him.

b) Leave me alone with him. I will cope with him and punish him as it is necessary. (see Shawkani, V, 376)

Although the verse was sent down about Walid b. Mughira, its purpose is general and gives the following message: It is one of the most simple ethical duties and a necessity of the mind and justice to thank for boons and to be grateful to the owner of boons. We become grateful to an ordinary person for his ordinary help and thank him; it is definitely ingratitude not to be grateful to Allah and not to thank Him who grants us life, whatever we own and all kinds of material and spiritual boons and facilities; it is the biggest and most severe ingratitude and injustice to lead denial, polytheism and oppression along with denying Allah’s existence and oneness.

18-30. According to a narration, the polytheists asked Walid b. Mughira how they should act toward the Prophet (pbuh) and the Quran, which he conveyed to people; after thinking for a while, he advised them to tell people that the Prophet (pbuh) was a magician and that the Quran was a magic transferred from the previous magicians and a human word. In verses 18-25, those who display an attitude to deny the Quran like Walid b. Mughira are condemned; in verses 26-30, the otherworldly penalty they deserve in the hereafter is summarized. (see Diyanet Tefsiri, Kur’an Yolu: V/420)

The translation of the verse mentioned in the question is as follows:

“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.’ He pleaded: ‘And also (Imams) from my offspring!’ He answered: ‘But My Promise is not within the reach of evil-doers.’” (al-Baqara, 2/124)

Hz. Ibrahim is one of the great prophets whose life and deeds of conveying the message are narrated in the Quran.

The fourteenth chapter of the Quran is called "Ibrahim". Hz. Ibrahim is mentioned sixty-eight times in the Quran. There are detailed explanations about this great prophet in the Quran in the following verses of the Quran: al-Baqara, 2/124-135, 258, 260; Aal-i Imran, 3/67-68 ,95-97; al-An'am, 6/74-86; Hud, 11/69-76; Ibrahim, 14/35-39; Maryam, 19/41-50; al-Anbiya, 21/51-73; as-Saffat, 37/83-113.

Allah mentions the basic qualities of believers and unbelievers at the beginning of the chapter of al-Baqara first and then munafiqs (hypocrites); He explains the wrong beliefs, attitudes and deeds of Jews and Christians in detail beginning from verse 40 and criticizes them. Then, He mentions Hz. Ibrahim, who is one of the leading representatives of belief in one God called "Hanif religion", and who is shown great respect by the members of the religions mentioned above; Allah mentions how Hz. Ibrahim fulfilled the orders of Allah and how he passed the test virtually reminding them that they have to know him well if they show respect to him; then, He gives information about his activities in the way of Allah.

There are various explanations about what is meant by certain “commands” Allah gave to Ibrahim to test him in tafsir books including circumcision.

Quoting the narrations regarding the issue, Tabari summarizes those views as follows:

"The meaning of Allah’s testing Ibrahim is informing him about the duties and commands He rendered fard for him. The commands Allah revealed to Ibrahim as a test to fulfill are those duties."

Therefore, it will not be appropriate to regard the verse to be related to only one or some of those duties and commands. For, there is no explanation in that sense in this verse, in another verse or in hadiths. (Tabari, 1/523-528)

When Hz. Ibrahim fulfilled those commands, that is, the duties given to him, Allah said to him, "I will make you the imam to the nations." When Ibrahim made a request about his offspring also being imams, Allah said, "My Promise is not within the reach of evil-doers"; thus, He stated that superiority was not based on biological reasons and blood relation but on religious and ethical merits.

This explanation is an answer to the Jews that lived when the Prophet (pbuh) was alive and the other Jews who regarded themselves "the selected nation of Allah". Accordingly, evil-doers cannot have the privileges like imamate, leadership and superiority promised by Allah unless they deserve them even if they are among the descendants of Hz. Ibrahim. Allah’s promise regarding the issue based on those conditions will not include them.

Thus, the verse reminds the Jews of Madinah first that it is a misgiving for them to regard themselves superior to Muslims and feeling distinguished, that evil-doers, that is, those who transgress the boundaries determined by Allah related to religious and ethical issues, those who are polytheists and deniers, those who act contrarily to the principles of justice, fairness and equality and those who fight against the truth blindly and obstinately have no rights to be the leaders of their nations but that anybody who deserves to be valuable and superior in terms of their belief and lifestyle deserves to be an imam in principle. (see Kur’an Yolu, Heyet, the interpretation of the verse in question)

While mentioning that greed is a cause of loss and misery in both the animal and human kingdom, Badiuzzaman Said Nursi gives the state of Jewish nation as an example. He states the following regarding the issue:

"Also, Jewish people finding through greed, usury, and trickery their degrading, miserable, illicit sustenance only at subsistence level, and the contented attitude of nomads and their living with dignity and finding sufficient sustenance, proves decisively what we say once more."(Lem'alar, On Dokuzuncu Lem'a, p. 145).

"Greed brings about disappointment, deficiency, and humiliation; it is the cause of deprivation and abjection. The humiliation and abjection of Jewish people who have leaped greedily upon the world, is a decisive proof of this truth."

"In the human kingdom, Jewish people have clung to the world more greedily and have loved its life with more passion than any others, but the usurious wealth they have gained with great efforts is merely illicit property over which they exercise temporary stewardship, and it benefits them little. It earns them, on the contrary, the blows of abjection and humiliation of death and insult, that are rained down on them by all peoples." (Mektubat, Yirmi İkinci Mektup, p. 271).

"Impotence and want are the means of licit sustenance rather than intelligence and power." (Mektubat, Yirmi Dokuzuncu Mektup, p. 418)" One of the evidences Badiuzzaman Said Nursi uses to prove his claim is the state of Jews. He states the following regarding the issue:

"Also, among the nations of the world there is none that pursues sustenance more than the Jewish nation, which is notorious for its intense greed. But they have suffered more than any from poor livelihoods amid degradation and poverty. Even the rich among them live in lowly fashion. In any event, the possessions they have acquired by such illicit means as usury do not comprise licit sustenance that it might refute our discussion here." (Mektubat, Yirmi Dokuzuncu Mektup, p.418)

Stating that the Quran sometimes points out many universal principles with very small and specific examples, Nursi attracts attention to the following verses and emphasizes the following facts:   

"…They slaughtered your sons and let your women-folk live..." (al-Baqara, 2/49)

According to him, the incident of the male babies of Sons of Israel being slaughtered and the female babies being allowed to live is mentioned in the verse above. When the Quran mentions this specific incident, it points out several massacres that the Jewish nations underwent in many countries in all centuries and the role their women and daughters played in the debauched life of people.

Nursi deals with the following verses based on the same principle and considers the statements of the Quran regarding the issue as a universal law for the view of life of Jews and what happened to them in all centuries:

"Thou wilt indeed find them, of all people, most greedy of life..." (al-Baqara, 2/96).

"Many of them dost thou see, racing each other in sin and rancor, and their eating of things forbidden. Evil indeed are the things that they do." (al-Maida, 5/62)

"...But they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief." (al-Maida, 5/64)

"And We gave (Clear) Warning to the Children of Israel in the Book, that twice would they do mischief on the earth..." (al-Isra, 17/4)

"…Do no evil nor mischief on the (face of the) earth." (al-Baqara, 2/60)

"…Then seek ye for death, if ye are sincere." (al-Baqara, 2/94).

"…They were covered with humiliation and misery." (al-Baqara, 2/61).

Some important messages are included in the information given by the Quran about Jews.

The first one: The information indicating that Jews played tricks and scheme in social life, conspired against the people in the places where they lived, made the poor fight against the rich by setting labor against capital, especially in the last centuries, resorted to interest and usury to acquire unearned gains and caused the establishment of banks, which are the gates of interest.  

The second one: The information indicating that Jews were deprived of establishing a state, that they took part in various committees of chaos in order take revenge from the states and groups that always oppressed them with the feelings of envy and jealousy caused by this deprivation.

The third one: The information proving that Jews are the greediest people related to living long, that they fear death more than other nations, that their greed of life and excessive fear of death will continue until Doomsday, shown by their deeds and attitudes.   

The fourth one: The information indicating that Jews’ humiliation and indigence are a destiny influencing the future of the Jewish nation.

According to Badiuzzaman Said Nursi, the Quran acts so severely against them and deals them awesomely punishing slaps due to those terrible issues that exist in their character and destiny. (Sözler, Yirmi Beşinci Söz, p. 402-403).

In conclusion, we can say that the concepts "dhillah (humiliation) and maskanah (poverty/indigence)" mentioned as attributes of Jews in the Quran are not related to normal material poverty only. Being rich or establishing a state did not save Jews from maskanah, which means inferiority complex.

Maskanah/poverty does not mean material poverty only. The maskanah/poverty mentioned in the verse should be considered as their excessive greed of the world and life. Accordingly, the psychology of poverty became an indispensable phobia for Jews because a person who is greedy is regarded as poor even if he is rich. The real wealth is in the heart.

"Thus they (Jews) were stamped with humiliation and indigence."

The statement of the Quran above expresses that those attributes penetrated into them psychologically, that they were transformed into phobia and that they stamped their hearts with an inerasable stamp. Their greed became their character; undergoing all kinds of humiliation in the way of greed also became their character.

Furthermore, the slap of humiliation and indigence Jews received for about three thousand years has already confirmed the statement of the Quran. Is a period of forty years of any significance compared to three thousand years?

The meaning of verse 30 of the chapter of al-Baqara is as follows: 

"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.’"

When the angels were informed by the divine address that such a predestination existed about man’s vicegerency 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)?" Your Lord answered them as follows:

"I know what ye know not." Doubtlessly, when it is thought in general, the angels knew that it was like that and that divine knowledge was more and higher than them. Nevertheless, that Allah Almighty reminded it again strongly shows that the divine desire aims something particular in this generality, that is, the issue of making someone a vicegerent; that was what the angels did not know and what caused them to express their surprise in the presence of the possibility of evil and express their idea.

Then, the meaning is as follows: "There are some aspects of the issue of the wisdoms behind vicegerency and deserving it that you do not know. I know this issue as well as other issues that you do not know." With this, it is pointed out that the talents peculiar to the angels are not enough and that demand is not permissible regarding the issue so that the answer will be appropriate for the question in all aspects. The wisdom is also reminded here. (see Elmalılı, Hak Dini, the interpretation of the verse in question)

Razi, the tafsir scholar, summarizes some of the wisdoms that the angels do not know according to the answer given to the question of the angels as follows:  

- This is an answer given due to astonishment. Accordingly, it is an answer because Allah said, "Do not be astonished by the existence of some people among them that will make mischief and shed blood. For, I know but you do not know that there will be a group of righteous and pious people among them."

- This was asked due to sadness. In that case, the answer means as follows: "Do not be sad that there will be mischief-makers among people. For, I know that there will be a group of pious people among them. If one of those pious people vows on behalf of me, I will make his vow come true."

- This question was asked in order to learn a wisdom. In that case, the answer means as follows: "What is useful for you is to know the wisdom here briefly, not in detail. It will be harmful to you to know the details about the issue."

- This question is a request of the angels from Allah to make them vicegerents on earth. In that case, the answer means as follows: "I know that what is useful for you to be in the heavens, not on the earth."

- When the angels said, “We do celebrate Thy praises and glorify Thy holy (name)” Allah Almighty said, "I definitely know what ye know not.” It is the fact Iblis was together with them and he had envy, conceit and mischief in his heart.

- "I know the following state, which you do not know: You praised yourselves with those words. It looks as if you glorified yourselves, not Me. Wait until human beings emerge. When they emerge, they will pray to Allah as follows: "Our Lord! We have wronged our own souls” (al-Araf, 7/23); "And who, I hope, will forgive me my faults on the day of Judgment" (ash-Shuara, 26/82) and "And admit me, by Thy Grace, to the ranks of Thy righteous Servants." (an-Naml, 27/19)

Allah Almighty states that He sent revelation to Hz. Muhammad (pbuh) as He sent to  Hz. Nuh (Noah) (an-Nisa, 4/163); He defines Hz. Ibrahim and some prophets and their followers that came after him as "Muslims":

"Behold! His Lord said to him: ‘Bow (thy will to Me):’ He said: ‘I bow (my will) to the Lord and Cherisher of the Universe.’ And this was the legacy that Abraham left to his sons, and so did Jacob; ‘Oh my sons! Allah hath chosen the Faith for you; then die not except in the Faith of Islam.’ Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: ‘What will ye worship after me?’ They said: ‘We shall worship Thy god and the god of thy fathers, of Abraham, Isma´il and Isaac,- the one (True) Allah: To Him we bow (in Islam).’" (al-Baqara, 2/131-133)

It is stated in the verse below that the message of all of the prophets were basically the same and that this message is Islam: 

"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)

However, it is stated in the following verse that the religions of Judaism and Christianity were distorted and that the followers of those religions fell into polytheism:

"They say: ‘Become Jews or Christians if ye would be guided (To salvation).’ Say thou: ‘Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with Allah.’"(al-Baqara, 2/135)

On the other hand, it is stated that the belief of trinity (regarding three deities as one) caused them to fall into unbelief: 

"They do blaspheme who say: ‘Allah is Christ the son of Mary.’…"(al-Maida, 5/72)

"They do blaspheme who say: Allah is one of three in a Trinity: for there is no god except One Allah." (al-Maida, 5/73)

"The Jews call ´Uzair a son of Allah, and the Christians call Christ the son of Allah. That is a saying from their mouth…" (at-Tawba, 9/30)

Those who follow Hz. Musa (Moses) and the Torah are given the name "Nasrani" in the Quran. The religion of oneness represented by Hz. Ibrahim is called "Hanif religion". On the other hand, those who follow the New Testament, the Old Testament or the Psalms are called "People of the Book" in the sense of the owner of the holy book. Nasranis were called “Christians”, which is a Greek word, many years after Hz. Isa.

In about ten verses mentioning Hz. Ibrahim in the Quran, it is stated that he is a "Hanif (the one who turns to God, who surrenders fully and who worships)" prophet: 

"Abraham was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to Allah´s (Which is Islam), and he joined not gods with Allah." (Aal-i Imran, 3/67)

"For me, I have set my face, firmly and truly, towards Him Who created the heavens and the earth, and never shall I give partners to Allah." (al-An'am, 6/79)

However, the words like "muslim, muslimun, muslimin and muslimayni" mentioned in the verses about the previous ummahs are the dual or plural forms of the word "muslim", which means "the one that surrenders, that follows the truth". As a matter of fact, it is possible to see this meaning in the supplication by Hz. Ibrahim and his son Hz. Ismail when they built the Kaaba:

"Our Lord! Make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will)..." (al-Baqara, 2/128)

To sum up, there is no verse among those verses expressing that the previous religions were called "Islam", used as a proper noun.

Allah Almighty uses the term "Islam" as a proper noun for the religion that Hz. Muhammad invited people. The following is stated in the verses:

"The Religion before Allah is Islam (submission to His Will)." (Aal-i Imran, 3/19)

"So if they dispute with thee, say: ‘I have submitted My whole self to Allah and so have those who follow me.’ And say to the People of the Book and to those who are unlearned: ‘Do ye (also) submit yourselves?’ If they do, they are in right guidance..." (Aal-i Imran, 3/20)

"If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him..." (Aal-i Imran, 3/85)

"Those whom Allah (in His plan) willeth to guide,- He openeth their breast to Islam..." (al-An'am, 6/125)

The last religion of oneness, which addresses the whole humanity and has introduced a universal message, has reached the perfect level.

"This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion." (al-Maida, 5/3)

The previous heavenly religions, which met the needs of the communities when they existed, were abrogated when Islam emerged and Islam replaced them.

"Say: ‘Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds: No partner hath He: this am I commanded, and I am the first of those who bow to His will.’" (al-An'am 162-163)

That is, I am the first one of the Muslims of this ummah. I was ordered this oneness and sincerity. I am the first one of the Muslims, that is, the first one who surrendered to the command of Allah. This sentence explains that the Prophet (pbuh) obeyed the divine orders given to him at once, that those orders were not peculiar to him but to everybody and that all Muslims have to follow him. 

"And I am commanded to be the first of those who bow to Allah in Islam." (az-Zumar, 39/12) It is stated in the verse above that Hz. Muhammad (pbuh) is the first one who followed Islam, the last religion sent by Allah. As a matter of fact, it took place like that. He became the first person who opposed the religion of his ancestors, who abandoned the idols and broke them into pieces, who believed in Allah by surrendering to Him and who invited people to His way.

The wealth and blood of a Muslim are not halal for a Muslim; similarly, the wealth and blood of a non-Muslim are not halal for a Muslim. As a matter of fact, the Prophet (pbuh) states the following:

“If a person maltreats a dhimmi, I am his enemy." (al-Hindi, Kanzul-Ummal, IV / 618; al-Jamius-Saghir, I / 1210)

The statement "The wealth and blood of a non-Muslim are halal for a Muslim" is valid about the non-Muslims that fight against Muslims.

It is clearly forbidden in other hadiths to kill non-Muslim women and old people that are too weak to fight during wars.

Ibn Umar narrates:  

"A woman was found dead in one of the battles that the Messenger of Allah (pbuh) took part. Thereupon, the Messenger of Allah (pbuh) prohibited killing women and children." (1)

There are different narrations prohibiting killing women and children. When the Messenger of Allah (pbuh) saw a woman who had been killed, he reminded the Muslims of the prohibition. According to a narration Ibn Hajar includes in his explanation, the Messenger of Allah (pbuh) saw a woman who had been killed in Taif and asked, 

"Did I not prohibit killing women? Who killed this woman?"

Somebody stepped forward and said,

"O Messenger of Allah! I did. I placed her on the back of my mount but she tried to throw me down and kill me. Then, I killed her."

The Messenger of Allah (pbuh) ordered the woman to be buried.

Acting upon the sensitivity of the Messenger of Allah (pbuh) regarding the issue, Imam Malik and Awzai arrive at the following decision:

"It is not permissible to kill women and children in wars by any means. Even if the unbelievers use women and children as a shield and take shelter behind them in a war or if they enter a castle or embark a ship and use women and children as a shield, it is not permissible to shoot them with the intention of killing them or to burn their shelter."

Imam Shafii and Kufis (Hanafi scholars) state the following:

"It is permissible to kill female warriors."

Ibn Habib, a Maliki scholar, says,

"It is not permissible to kill a woman just because she takes part in a war; she can be killed if she kills or tries to kill a Muslim." The same thing is valid for a boy who is a murahiq (who is close to the age of puberty).

According to what Ibn Battal reports, all scholars agree that it is not permissible to attempt to kill women and children at war. The reason for women is that "they are weak" and the reason for children is that "their parents made them unbelievers". They add the following: "It is possible to benefit from both of them."

According to the explanations above, it is not permissible to kill non-Muslim children and women at war; it is forbidden.

(1) see Bukhari, Jihad 147, 148; Muslim, Jihad 24, (1744); Muwatta 3, (2, 447); Tirmidhi, Jihad 19, (1569); Abu Dawud, Jihad 34, (1667); Ibn Majah, 30, (2841)