CHAPTER 47: MUHAMMAD (MUHAMMAD)

 

It was revealed during the Medina period. It consists of 38 verses. The 13th verse was revealed during the Hijrah (migration). It took its name from the name Muhammad mentioned in the second verse. This surah is also called ‘Surah al-Kital’ (The Surah of Fighting). (H. T. FEYIZLI, 1/506)

 

In the name of Allah, the Most Gracious, the Most Merciful.

 

47/1-6 THE BELIEVER FOLLOWS THE TRUTH COMING FROM HIS LORD

 

Translation

 

1- Those who disbelieve and avert [people] from the way of Allah—He has rendered their (good) deeds void. [cf. 47/8, 9, 28, 32, 35]

 

2- And those who believe and do righteous (meritorious) deeds and believe in what has been sent down upon Muhammad—and it is the truth from their Lord—He has removed from them their misdeeds and amended their condition.

 

3- That is because those who disbelieve follow falsehood (turning away from divine decrees), while those who believe follow the truth from their Lord. Thus does Allah present to the people their descriptions.

 

4- (O believers!) So when you meet those who disbelieve (in battle), strike [their] necks until, when you have inflicted slaughter upon them (and no combatants remain), then secure their bonds (take them captive). Thereafter [release them] either [by] grace (as a favor) or ransom until the war lays down its burdens (arms and ammunition). That [is the command]. And if Allah had willed, He could have taken vengeance upon them [Himself] (destroying them without giving you will or authority), but [He ordered armed struggle] to test some of you by means of others. And those who are killed (martyred) in the cause of Allah—never will He waste their deeds.

 

5- He will guide them (to His pleasure) and amend their condition,

 

6- And admit them to Paradise, which He has made known (previously) to them.

 

Commentary

 

(1). ‘Those who disbelieve and avert [people] from the way of Allah—He has rendered their deeds void.’Although the reason for the revelation of the verse was the Meccan pagans, the meaning is general. That is, those who disbelieve like the Meccan pagans and turn away from the true religion of Islam to which Muhammad (pbuh) invites, ‘Allah renders their deeds void.’He makes their efforts, works, and the good deeds they performed miss their target and go to waste. (ELMALILI, 7/126, 127)

 

Preventing a Muslim from fulfilling his religious duties—for example, going to Friday prayer, praying, fasting, going to Hajj, reading the Qur'an, remembering Allah, performing the sacrifice, or implementing a command of the Qur'an—is included in the ruling of ‘averting people from the way of Allah.’Therefore, anyone who prevents a Muslim from implementing any ruling of Islam in private, family, or social life has averted people from the way of Allah. (I. KARAGOZ, 7/176)

 

Averting people from the way of Allah is not a behavior compatible with faith. A Muslim, even if he is negligent in his own religious duties, never prevents another's faith or the implementation of any rule of the religion; he must not. If he does, he enters into the ruling of this verse. (I. KARAGOZ, 7/176, 177)

 

In this respect, every disbeliever and every system of disbelief is a great obstacle to the way of Allah. Because their education and teaching, social order, traditions and customs, and extreme devotion to their beliefs completely prevent the true religion from being spoken. (MAWDUDI, 5/367)

 

There are actions of the pagans such as offering hospitality to guests, helping the poor, and similar deeds that are inherently good. Since the pagans do not have faith, these good works they do in the world have no reward in the sight of Allah. Because for an action to be meritorious, the person must possess faith. The deeds of one without faith go to waste. (5/5; I. KARAGOZ, 7/177)

 

(2). ‘And those who believe and do righteous deeds and believe in what has been sent down upon Muhammad.’That is, faith meant here is especially the faith in the Book and Sharia revealed to Muhammad (pbuh). ‘Because that is the truth from their Lord.’Only that is the true Book which properly declares the way of Allah and about which there is no doubt that it came from Allah. Since others are partially corrupted and partially abrogated, those that do not coincide with the confirmation of the Qur'an are not the truth. Therefore, the required faith is faith in it. (ELMALILI, 7/127)

 

‘Allah removes their misdeeds from them and amends their condition and state.’Thus, because they turned back and repented, He ‘covers and amends the situation’regarding the evils of those who believe in this way—namely, the disbelief and rebellion they previously committed before their faith and righteous deeds. That is, He reforms their state and condition by giving them success in religion and making them dominant through the help and support He bestowed upon them in the world. (S. HAWWA, 13/416)

 

(3). ‘That is because those who disbelieve follow falsehood, while those who believe follow the truth (the Qur'an) from their Lord.’Ibn Kathir says: ‘That is, We rendered the deeds of the disbelievers void because they followed falsehood—preferring falsehood over the truth—and We amended the condition of the good by forgiving their evils.’ What is meant by the truth coming to the believers from their Lord is the Holy Qur'an. (S. HAWWA, 13/417)

 

‘Al-Haqq’ (The Truth) is the Qur'an and the commands, prohibitions, permissions, forbiddances, principles, and rulings within it. Faith is truth; denial is falsehood. In the third verse, the words truth and falsehood are used as opposites of each other. Therefore, everything in accordance with the Qur'an is truth, and everything not in accordance with it is falsehood. Believers take the Qur'an, which is the truth, as their basis, while disbelievers take principles not in accordance with the Qur'an. (I. KARAGOZ, 7/178)

 

‘Thus does Allah present to the people their descriptions.’Ibn Kathir says: ‘That is, Allah explains to them the consequence of their deeds and where they will reach when they are resurrected after death.’ Or, Allah declares the example of both groups in this way so that people may see it and take a lesson. (S. HAWWA, 13/417)

 

(4, 5, 6). ‘So when you meet those who disbelieve (in battle), strike [their] necks.’That is, if you meet the disbelievers during war, strike off their necks. What is meant by striking the necks is killing them. (S. HAWWA, 13/418)

 

According to what is understood from the instructions given by the Prophet (pbuh) to army or detachment commanders, the enemy is first invited to Islam. If they accept, the state of war is terminated. If they do not accept, they are asked to give jizya; if they do not accept this either, war is waged. In war, women, small children, clergy who remain out of the conflict, those not liable such as the mentally ill, and people such as the elderly, blind, and crippled are not killed. If the enemy makes a peace proposal, it becomes permissible to respond positively to it. (H. DONDUREN, 2/812)

 

Hadith: When the Messenger of Allah (pbuh) sent a unit against the enemy, he would say: ‘Go forth by saying Bismillah, fight in the way of Allah against those who deny Allah, do not break your covenant by using trickery, do not be treacherous regarding the spoils of war; do not torture by cutting noses, feet, and ears or by gouging out eyes, and do not kill children and house of worship officials.’ (I. KARAGOZ, 7/181, from Ahmed 4/461, No 2728).

 

‘Until, when you have thoroughly subdued them, secure the bonds (take them captive).’The term ‘isthan’ mentioned in the verse means going to extremes in killing the enemy. The goal here is to break the power and strength of the enemy and ensure they are broken and die one after another. So that the enemy can no longer find the strength to come and attack or defend themselves. Only then—not before—is the one who falls captive taken as a prisoner. (S. KUTUB, 9/237)

 

‘And when the war ends, release them either as a favor or for ransom.’That is, after the enemy soldier is taken captive, he is released either without any compensation—no property is taken from them for this release, nor is it used to rescue Muslim captives—or he is released in exchange for a ransom. This ransom can be property, a requirement to work, or in exchange for the release of captured Muslims. (S. KUTUB, 9/237)

 

In this verse, killing captives is not explicitly forbidden. Based on this, the Prophet (pbuh) understood and implemented the essence of Allah's command in the following way: If the Islamic head of state finds it necessary to kill some prisoners of war and feels special circumstances and necessities for this, he can kill them. However, this is not a general rule, but on the contrary, a special situation within the general rule. This can be resorted to if one is forced to do so. (MAWDUDI, 5/347)

 

It is understood from the practice of the Messenger of Allah (pbuh) and his companions that as long as the captive remains under the administration and captivity of the state, his sheltering, feeding, and treatment if he is sick or injured are the responsibility of the state. Leaving captives hungry and naked or torturing them is never an attitude or behavior that Islamic law can tolerate. On the contrary, there are commands encouraging that they be treated well by showing interest. One form of doing good to prisoners of war in Islam is to tax the captives with taxes called jizya, make them dhimmi citizens, and ensure they live freely in liberty like Muslim citizens. (O. CELIK, 4/541)

 

At this point, a subject that needs to be discussed is the enslavement of captives (istirkak). The Prophet has no such practice. He gave captives to some families to be protected and to benefit from their service until the day they would be freed, but he did not perform enslavement. (From Sayyid Sabiq). The caliphs who came after him rarely included this practice by way of retaliation. Later, when the practice of enslaving captives became widespread—in our opinion, by deviating from the purpose of the Qur'an—jurists based its legitimacy on weak foundations. (QUR’AN WAY, 5/47, 48)

 

‘That is so. If Allah had willed, He could have taken vengeance upon them’and destroyed them with any of the causes of destruction other than war, such as being swallowed by the earth, an earthquake, or similar events. ‘But He intends to test some of you by means of others.’That is, the reason He commanded you to fight is His desire to test some of you with others. Namely, He wants to test the disbelievers and the believers in order to further purify and clean the believers and to ruin and annihilate the disbelievers. (S. HAWWA, 13/419)

 

‘As for those who are killed in the way of Allah, He will never let their deeds go to waste.’Ibn Kathir says: ‘That is, He will never waste those deeds; on the contrary, He will increase, develop, and multiply the deeds many times over. Some will be recorded as if they were performing deeds throughout their life in the barzakh.’ (S. HAWWA, 13/419)

 

‘In the way of Allah’means for Allah, for the exaltation of Islam, to strengthen Allah's religion, and for Islam to be known, recognized, and lived. This expression also declares the purpose of war. War must be done for Allah and for Allah's religion, not for any other purpose, such as gaining fame and worldly gain. Almighty Allah ‘will admit those martyred while fighting for Allah into the Paradise He has made known to them.’(I. KARAGOZ, 7/183)

 

(5, 6). ‘He will guide them and amend their condition. And admit them to the Paradise He has made known to them.’That is, He will let them enter the Paradise He made known to them and directed them toward. Mujahid says: The people of Paradise find their way to their houses and dwellings. They go to the places that Almighty Allah gave them as their share. They never make a mistake. As if they had been residing there since the moment they were created, they go straight there without asking anyone to show them their houses. (S. HAWWA, 13/424, 425)

 

Hadith: ‘When the believers are saved from Hell, they are held at the head of a bridge between Paradise and Hell. There, retaliation (qisas) is made for the injustices they did among themselves while in worldly life. Finally, when they are purified and cleaned, permission is given for them to enter Paradise. By the One in whose hand is my soul, the recognition by any of them of his house in Paradise is of a higher degree than his recognition of his house in the world.’ (S. HAWWA, 13/425, from Bukhari, from Abu Said al-Khudri)

 

47/7-12 IF YOU HELP ALLAH

 

Translation

 

7- O you who have believed! If you help Allah (by spreading and implementing His religion), He will help you and make your feet firm (give you strength and perseverance).

 

8- As for those who disbelieve—destruction is for them (falling on their faces). (Allah) has rendered their (good) deeds void.

 

9- That is because they disliked what Allah revealed. So (Allah) has rendered their deeds void.

 

10- Have they not traveled through the land and seen how was the end of those before them? Allah destroyed them completely. And for the disbelievers is something comparable to it.

 

11- That is because Allah is the Protector of those who have believed, and because the disbelievers have no protector.

 

12- Indeed, Allah will admit those who have believed and done righteous deeds to gardens beneath which rivers flow. Those who disbelieve enjoy themselves and eat as cattle eat, and the Fire will be their residence.

 

Commentary

 

(7). ‘O you who have believed! If you help Allah (by spreading and implementing His religion), He will help you and make your feet firm.’This verse sheds light on a divine sunnah (the custom and law known as testing and endeavoring); since Allah ordained worldly life for testing, He linked His help to the servant fulfilling what falls upon them—that is, making a practical prayer through actions and efforts alongside verbal prayer. If the servant takes one step toward goodness, Allah takes a thousand steps as help and reward. (QUR’AN WAY, 5/49)

 

Helping Allah's religion and His Prophet is possible by teaching Allah's Book and the Sunnah of the Prophet, working to comply with His commands and prohibitions, fulfilling the duty of commanding good and forbidding evil, explaining Islam, providing material and spiritual support for the formation of structures such as mosques, Qur'an courses, education centers, schools, student dormitories, and hospitals, the publication of religious books, making Islam dominant in life, and the struggle against the enemies of religion. ‘O believers! (We sent the Prophet to you) so that you may believe in Allah and His Messenger, help him, honor him, and glorify Allah morning and evening.’(48/9; I. KARAGOZ, 7/184)

 

Religious actions are not forced; they are optional actions that are desired to be done with the will of the servants. Therefore, the desired result and reward do not occur without the servant's partial will (juz'i iradah) being activated. In that regard, the divine will is linked to the intentions and desires of the servants. Thus, the services that servants will perform by exerting their partial will to fulfill Allah's commands are called ‘helping Allah,’ which is a metaphor or an allegory in attribution. That is, after faith, you serve His religion by exerting your intentions and efforts, which He has made a condition for you to fulfill His commands and reach His pleasure. ‘Allah will help you’—He will make you victorious and triumphant over your enemies—’and make your feet firm.’He will not let your feet slip on the battlefields or in positions of jihad (or while presenting evidence in favor of Islam, S. HAWWA) and will make you superior with fortitude. (ELMALILI, 7/134, 135)

 

Allah's help is applicable in every field of life—such as achieving victory against enemies provided that the believer puts forward their own will and effort to help Allah's religion, being successful in tasks and duties, fulfilling religious duties, living healthily, removing distress and calamities, solving problems, and social relations. (...) The believer will turn to Allah, listen to what He says, ask for His help, and deserve Allah's help. As expressed in the verse ‘Unquestionably, the help of Allah is near’(2/214), Allah's help is always near to His servant. (I. KARAGOZ, 7/185)

 

‘And make your feet firm.’Some elders have said: The slipping of feet happens through three things: (1) Associating partners with the gifts Allah has given you, (2) Fearing other than Allah, (3) Expecting something from other than Allah. Likewise, the feet remaining stable and firm happens through three things: (1) Constantly seeing Allah's grace and bounty and thanking Him for the blessings, (2) Seeing one's own faults in all states and fearing Allah, (3) Being in peace of mind under Allah's guarantee and protection without feeling any distress and without expressing any need/necessity. (I. H. BURSEVI, 19/207)

 

(8). ‘As for those who disbelieve—falling on their faces (and destruction) is for them. (Allah) has rendered their deeds void.’Now destruction is for them: the word ‘ta's’ actually means to slip, fall face down or head over heels, and be destroyed without being able to get up. The Qamus states it means to be destroyed, slip, fall, evil, distance, and downfall. The expression ‘ta'san lah’is also used as a proverb in place of a curse like ‘damn them’ or ‘let them perish.’ Here, in contrast to the promise of making the believers' feet firm, there is a threat of destruction for the disbelievers. (ELMALILI, 7/135)

 

(9). ‘That is because they disliked what Allah revealed.’Therefore, as explained, they did not serve or help Allah's religion by exerting their will, but instead went against it. (ELMALILI, 7/135)

 

‘(Allah) has rendered their deeds void.’He has wasted their ‘deeds’such as circumambulating the Kaaba, maintaining al-Masjid al-Haram, being hospitable to guests, helping those who ask and the oppressed, and extending a helping hand to the poor and orphans. (I. H. BURSEVI, 19/208)

 

(10). ‘Have they (the disbelievers) not traveled through the land? Have they not looked at how was the end of those before them?’Let them go to the regions of Damascus, Yemen, and Iraq and see what was the end of nations that denied their prophets, such as the people of 'Ad, Thamud, and Saba. For the ruins they left behind in their countries speak of them. (I. H. BURSEVI, 19/209)

 

‘Allah destroyed them completely.’He cut off their roots by destroying them, their families, their children, and their property. ‘And for the disbelievers is something comparable to it.’Yet, the punishment to be given to these will not be many times the punishment given to other nations, but rather its equal and similar. (I. H. BURSEVI, 19/209)

 

(11). ‘That is because Allah is the Protector of those who have believed.’He will help them against their enemies internally and externally. (I. H. BURSEVI, 19/210)

 

‘As for the disbelievers, they have no protector.’They have no friends or helpers to save them from Allah's punishment and penalty. (ELMALILI, 7/136)

 

Disbelievers have no friends and helpers: Almighty Allah gives the sustenance and the reward of the work of every person, whether believer or disbeliever. While Almighty Allah helps believers with His grace, He does not help disbelievers with His grace. Almighty Allah grants time to those who disbelieve and rebel, but He destroys those who persist in disbelief and rebellion. When Almighty Allah's command for destruction comes, there is no one who can help the disbelievers. No one can block Allah's will. In the hereafter, too, disbelievers will have no friends or helpers. (I. KARAGOZ, 7/189)

 

In the battle of Uhud, when the Prophet (pbuh) was wounded, he was waiting on the slope of a narrow valley with a few of his companions. At that moment, Abu Sufyan shouted, ‘We have Uzza, but you have no Uzza.’ Thereupon, the Prophet (pbuh) replied, ‘Allah is our helper and protector. But you have no helper and protector,’ and this answer was taken from this verse. (MAWDUDI, 5/355)

 

Hadith: Abu Hurairah (ra) narrates: The Prophet (pbuh) said, ‘None of you can be admitted to Paradise by his deeds alone.’He was asked, ‘O Messenger of Allah! Not even you?’ The Prophet replied: ‘Yes, not even me, but my Lord has enveloped me with His mercy. He will treat me with His mercy.’ (I. KARAGOZ, 7/190, from Muslim, Sifatü’l Münafiqin 72)

 

(12). ‘Indeed, Allah will admit those who have believed and done righteous deeds to gardens beneath which rivers flow. Those who disbelieve enjoy themselves and eat as cattle eat. And the Fire will be their residence.’That is, just as an animal eats without thinking ‘where did this sustenance come from, who created it, what does the provider of this sustenance want from me in return for what He gave?’, these people also eat like this; they think of nothing but eating and drinking. (MAWDUDI, 5/355)

 

47/13-15 THE STATE OF PARADISE PROMISED TO THE RIGHTEOUS

 

Translation

 

13- (O My Messenger!) And how many a city was more powerful than your city which drove you out? We destroyed them, and there was no helper for them.

 

14- So is he who is on a clear proof from his Lord (the Qur'an) like him to whom the evil of his work has been made attractive and they follow their [own] desires? [cf. 13/19; 35/8; 59/20]

 

15- The description of Paradise, which the righteous (those who live in accordance with Allah's commands and avoid opposing Him) are promised, is that in it are rivers of water unaltered (in its characteristics), rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey. And they will have therein all [kinds of] fruits and forgiveness from their Lord. [Are its inhabitants] like those who abide eternally in the Fire and are given to drink scalding water that severs their intestines?

 

Commentary

 

(13). ‘(O My Messenger!) And how many a city was more powerful than your city which drove you out? We destroyed them, and there was no helper for them.’Ibn Kathir says: ‘This is a very harsh and definitive threat aimed at the people of Mecca because they denied Muhammad (pbuh), the master of the Messengers and the last of the prophets. Since Almighty Allah destroyed nations that were stronger and more powerful than these Meccans for denying their prophets, what do they think Allah will do to these Meccans in this world and the hereafter? The truth is that the removal of punishment from many of them in worldly life is due to the blessing of the presence of Allah's Messenger, who is the prophet of mercy. However, the punishment is being stored for the resurrection of the disbelievers after death.’ (S. HAWWA, 13/429)

 

According to a narration that Al-Qurtubi cited as authentic, when the Prophet was forced to leave Mecca and arrived at the Cave of Thawr, he looked back at Mecca with sorrow and said, ‘O Mecca! You are the city most beloved to Allah and most beloved to me. If your people, consisting of pagans, had not driven me out, I would never have left you.’ Thereupon, this verse was revealed to console him and his ummah. The fate of the Meccan pagans turned out exactly as Allah said; their leaders were destroyed, the power they relied upon did not benefit them, and it could not prevent the bitter end. (QUR’AN WAY, 5/51)

 

(14). ‘So is he who is on a clear proof from his Lord (the Qur'an) like him to whom the evil of his work has been made attractive and they follow their desires?’That is, these and the others are not the same. An active believer cannot be like a profligate disbeliever who commits evils and follows his whims. (S. HAWWA, 13/430)

 

Is it not as described! Can one who is upon a clear proof, a bright evidence from his Master and Sustainer, be the same as one to whom his evil deed is made to seem attractive? It means to say: The one upon guidance and the one who has fallen into misguidance are not equal. (I. H. BURSEVI, 19/220)

 

(15). The representation of the Paradise promised to the believers who believe in what was revealed to Muhammad, do righteous deeds, and protect themselves, the description of a wonderous state of it by way of representation, is this: ‘In it are rivers. Of such water that it has no alteration’—it does not go stale, its taste does not spoil, it does not smell, it does not become stagnant; it just flows on. (ELMALILI, 7/140)

 

‘Again, there are rivers of such milk that its taste does not change’—it does not turn sour like worldly milk, it does not curdle, it does not smell; it flows as fresh as the way it was created. (ELMALILI, 7/140)

 

Hadith: In a marfu hadith, it is said: ‘This milk is not a milk that comes out of the udders of livestock.’ (S. HAWWA, 13/445)

 

‘Again, there are rivers of a wine that is a delight to its drinkers’—it has no bitterness like worldly wines, it has no intoxicating effect, no sin, and no burden. (ELMALILI, 7/140)

 

‘No headache will they have therefrom, nor will they be intoxicated.’(Al-Waqi'a, 56/19). ‘White and delicious to the drinkers.’(As-Saffat, 37/46). According to what is stated in a marfu hadith, this wine was not squeezed by human feet. (S. HAWWA, 13/446)

 

‘Again, it has rivers of such honey that is pure and strained’—it has no wax and no residue. (ELMALILI, 7/140)

 

Hadith: Imam Ahmad narrates... Hakim b. Mu'awiya said from his father: I heard the Messenger of Allah (pbuh) say: ‘In Paradise, there is a sea of milk, a sea of water, a sea of honey, and a sea of wine. After this, rivers branch out from these.’ (S. HAWWA, 13/446, from Tirmidhi)

 

‘And they will have therein every kind of fruit.’Just as drinks flow like that, there are all kinds of food as well. But it is not for necessity, but purely for pleasure, because fruit is eaten for pleasure. (ELMALILI, 7/140)

 

‘And there is forgiveness from their Lord.’Since forgiveness (maghfirah) means ‘covering the sin,’ is that not before entering that Paradise? In that case, what is the meaning of forgiveness in Paradise? Regarding this, they have said: The forgiveness that happens before is covering the sins in the sense of not being called to account for them. The forgiveness intended here is covering the sins in the sense of never mentioning or reminding one of the sin so as not to cause embarrassment. (ELMALILI, 7/140)

 

‘Are these like those who abide eternally in the Fire and are given to drink scalding water that severs their intestines?’Ibn Kathir says: ‘That is, are those whose stations in Paradise we have mentioned like the one who will abide in Hell forever? Can these ever be like the others? They cannot. Can one who is in the high degrees of Paradise be like one in the descending steps of Hell? Those in Hell will be given boiling water so hot that it cannot be endured, and this water will tear the intestines in their bellies into pieces. We seek refuge in Almighty Allah from all of this.’ (S. HAWWA, 13/430)

 

Describing Paradise directly and introducing it with words and concepts belonging to worldly life is not possible in terms of the structure of the human mind. That place is a different realm, a different dimension of existence, a whole of different contents. But still, it needs to be described in some way to make people long for it and encourage them. The method of narration the Qur'an chooses to describe the states of the hereafter is to provide examples from the worldly states that people at least live and perceive, ensuring they reach an idea about the hereafter through comparison, and using metaphors and giving examples for this. The examples given in the verse ultimately reach the point that the life of Paradise is a life full of various pleasures where humans will swim in happiness. (QUR’AN WAY, 5/51, 52)

 

47/16-19 KNOW THAT THERE IS NO DEITY EXCEPT ALLAH

 

Translation

 

16- (O My Prophet!) And among them are those who listen to you. Then when they depart from you, they say to those who were given knowledge (from the companions), ‘What did he say just now?’ (mocking him in this way). Those are the ones (hypocrites) whose hearts Allah has sealed and who have followed their [own] desires.

 

17- And those who are guided (by believing), He increases them in guidance and gives them their righteousness (inspires them to protect themselves from the Fire). [cf. 41/44]

 

18- Then do those (who do not believe) await except that the Hour should come upon them unexpectedly? But already there have come its indications (such as the final Prophet). Then how [will there be] for them, when it has come, their remembrance (and the benefit of their repentance)? [cf. 22/47]

 

19- (O My Messenger!) So know that there is no deity except Allah and ask forgiveness for your sin (consisting of errors or shortcomings) and for the believing men and believing women. And Allah knows your movement (where you wander) and your resting place (where you will finally stay). [cf. 40/55; 48/2]

 

Commentary

 

(16). ‘And among them (the hypocrites) are those who listen to you. Then when they depart from you, they say to those who were given knowledge (from the companions), 'What did he say just now?' (mocking him in this way). Those are the ones whose hearts Allah has sealed and who have followed their [own] desires.’Here, the comparison is between the hypocrites and the believers. The hypocrites stayed near the Prophet and listened to him, but because there was no faith in their hearts, this togetherness and the things they heard disturbed them; they tried to find relief by mocking, asking unnecessary questions, and creating problems. Asking ‘What did he say just now!’ after listening is, on one hand, a mockery of what was heard and, on the other hand, a disregard for the speaker. The end of these attitudes and behaviors is the darkening of the heart, the conditioning of the mind, and the blinding of the ability to seek and find the truth. (QUR’AN WAY, 5/52)

 

Asking the question ‘What did he say just now?’ after seemingly listening to the Messenger of Allah with interest shows that they listened to the words of the Messenger of Allah only for show and paid attention only for show; it expresses that their hearts are in negligence, occupied with other things, or blind and closed. It also shows their secret and cowardly mockery. Because with these questions, they wanted to say to the scholars: ‘What Muhammad says is not understood,’ or ‘Muhammad does not say understandable things.’ (S. KUTUB, 9/255)

 

The hypocritical movement is a movement that emerged in Medina. Since there was no reason to require hypocrisy in Mecca, there was no hypocrisy there either. Since Muslims were in a lowly state and oppressed in Mecca, no one felt the need to be a hypocrite. When Almighty Allah strengthened Islam and the Muslims in Medina with the Aws and Khazraj tribes, and as Islam spread tribe by tribe, house by house, entering every home, some people who did not approve of the exaltation and strengthening of Muhammad and Islam, and who at the same time could not show open hostility to Islam, were forced to appear as Muslims and present themselves as Muslims against their will. However, inwardly they were full of grudge and hatred for Islam and the Prophet. At the head of these was the famous Abdullah ibn Ubayy ibn Salul. (S. KUTUB, 9/254)

 

‘Allah sealing someone's heart’ means He does not bestow grace upon this person and guide them, but leaves them in a state of denial in the direction of their own will. (I. KARAGOZ, 7/196)

 

(17). ‘As for those who are guided (by believing), He increases them in guidance and gives them their righteousness.’That is, He helps them to become people of Taqwa (piety) and grants them the opportunity to reach the level of certainty (tahqiq) in this regard. (S. HAWWA, 13/432)

 

(18). ‘Then do those (who do not believe) await except that the Hour should come upon them unexpectedly? But already there have come its indications (such as the final Prophet). Then how [will there be] for them, when it has come, their remembrance (and the benefit of their repentance)?’The sending of the Messenger of Allah as a prophet is one of the signs of the Hour. Because he is the last of the prophets through whom Almighty Allah completed the religion and made it an evidence against all worlds. Moreover, he reported the signs of the Hour. He declared and explained this. Such a thing was not given to any prophet before him. (S. HAWWA, 13/447)

 

The term ‘signs’ mentioned here refers to the indications showing that it has approached. As seen in these commands of Almighty Allah: ‘This is a warner from the former warners. The approaching (Hour) has approached.’ (an-Najm, 53/56, 57). ‘The Hour has approached, and the moon has split.’ (al-Qamar, 54/1). ‘The command of Allah has come, so do not be impatient for it.’ (an-Nahl, 16/1). ‘The time of their account has approached for the people, while they turn away in negligence.’ (al-Anbiya, 21/1; S. HAWWA, 13/447)

 

Faith, repentance, and righteous deeds performed when the angel of death comes to take their souls, or when divine punishment arrives and they face death, or when the signs of the Hour appear, are not acceptable. (I. KARAGOZ, 7/199)

 

Hadith: ‘When three things appear, faith will not benefit a person who has not believed before or has not earned any good in his faith. These three things are: the rising of the sun from the west, the emergence of a smoke, and the beast of the earth.’ (I. KARAGOZ, 7/199, from Tirmidhi, Tafsir 7, No 5067)

 

Hadith: Some signs of the Hour have already appeared. For example, the fact that Islam was sent as the last religion and Muhammad (pbuh) as the last prophet is the clearest of these. Indeed, the Messenger of Allah (pbuh) once joined his middle and index fingers and said: ‘My being sent and the Hour are as close to each other as these two fingers.’ (O. CELIK, 4/546, from Bukhari, Talaq 25; Muslim, Jumu'ah 43)

 

(19). ‘(O My Messenger!) So know that there is no deity except Allah and ask forgiveness for your sin (consisting of errors or shortcomings) and for the believing men and believing women. And Allah knows your movement and your resting place.’(...) This verse and these hadiths show that our Prophet (pbuh) felt his servitude to Allah very deeply and was in a state of feeling that he could not fully fulfill his duties of servitude toward Him and did not see what he did as sufficient. According to him, no matter how much a servant worships, he still cannot fulfill his gratitude for the grace and bounties of Allah. No matter how perfect a servant is, he is still deficient in servitude toward Allah the Almighty. For this reason, he must continue to seek forgiveness. This state of our Master (pbuh) is such a beautiful example for all believers and humanity. (O. CELIK, 4/546, 547)

 

What is a sin for the Prophet (pbuh), or what he considers a sin, are behaviors that are natural and permissible for ordinary people. Indeed, he said: (Hadith) ‘Sometimes my heart is veiled, and I ask Allah for forgiveness and pardon a hundred times a day.’ (Muslim). The word we translated as ‘veiling’ here has been explained as ‘an interruption in the remembrance and keeping of Allah in mind.’ That is, the Prophet (pbuh) lives within the consciousness of Allah at every moment; he considers momentary interruptions in this consciousness as sins and repents for them as well. (QUR’AN WAY, 5/53, 54)

 

Hadith: ‘O Allah! Forgive me for all my shortcomings, those I did before and those I will do after, those I did secretly and those I did openly. You are the one who brings forward and the one who leaves behind; there is no deity except You.’ (M. DEMIRCI, 3/143, from Tirmidhi)

 

As seen, these and similar hadiths clearly and netly reveal that the Messenger of Allah (pbuh) sought forgiveness for the mistakes, shortcomings, and wrong ijtihads he made. Therefore, this picture shows us that the Prophet also occasionally committed some shortcomings (sins) called ‘zalle’ due to making mistakes, forgetting, or lack of information. However, as stated in the verse: ‘That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path.’ (Al-Fath, 48/2), Allah the Almighty has forgiven all his sins. Because these were not committed intentionally by the Prophet, but were shortcomings committed involuntarily. Some of these were regarded as sins that clouded his soul as a result of falling into negligence and despair for the sake of his cause and the mistakes he made unknowingly. (M. DEMIRCI, 3/143)

 

According to Abdullah ibn Abbas, the place where man wanders is the world, and his resting place is the hereafter. (M. DEMIRCI, 3/144)

 

47/20-28 DO THEY NOT REFLECT UPON THE QUR’AN?

 

Translation

 

20- Those who believe say, ‘Why has a surah not been sent down (regarding jihad)?’ But when a decisive surah is revealed and fighting is mentioned therein, you see those in whose hearts is disease (of doubt and hypocrisy) looking at you with a look of one overcoming by death. [cf. 4/77]

 

21- (However,) more appropriate for them would have been obedience and a good word. And when the matter [of fighting] was determined, if they had been true to Allah (in their desire for jihad), it would have been better for them.

 

22- (O hypocrites!) So would you perhaps, if you turned away (or gained authority), cause corruption on earth and sever your ties of kinship?

 

23- Those [who do so] are the ones whom Allah has cursed, so He deafened them and blinded their vision.

 

24- Then do they not reflect upon the Qur’an, or are there locks upon [their] hearts?

 

25- Indeed, those who reverted to disbelief after guidance had become clear to them—Satan enticed them (showing hypocrisy and sin as attractive) and Allah prolonged hope for them.

 

26- That is because they said to those who disliked what Allah sent down, ‘We will obey you in part of the matter (against the Prophet and Islam).’ And Allah knows what they conceal.

 

27- Then how [will it be] when the angels take them in death, striking their faces and their backs?

 

28- That is because they followed what angered Allah and disliked His pleasure (sincere faith and obedience), so He rendered their deeds void.

 

Commentary

 

(20, 21). ‘Those who believe say, 'Why has a surah not been sent down (regarding jihad)?'‘Their state improved day by day; sincere and devoted believers, with their sense of piety increasing in the face of the misguidance and transgression of the disbelievers, desired permission for jihad in the way of Allah and longed for a surah to be revealed on that subject. (ELMALILI, 7/144)

 

‘But when a decisive surah is revealed and fighting is mentioned therein, you see those in whose hearts is disease (of doubt and hypocrisy) looking at you with a look of one overcoming by death.’Before the command for war came, there appeared to be no difference between the hypocrites and the true believers. They prayed with the believers, fasted, and engaged in other normal activities. They seemed to accept Islam, even if reluctantly. However, when the time came to sacrifice their lives for the sake of Islam, their hypocrisy began to be revealed; the veil over their superficial faith was lifted. [cf. An-Nisa 4/77] (O. CELIK, 4/548)

 

A decisive surah means one that is ‘muhkam’ (clear/categorical) and not ‘mutashabih’ (ambiguous). Thus, the ruling on war has been explicitly established with muhkam verses. Examples of muhkam verses on this subject include: ‘So when you meet those who disbelieve, strike [their] necks!’(Muhammed, 47/4); ‘Fight in the way of Allah.’(Bakara, 2/190, 244); ‘Fighting has been enjoined upon you.’(Bakara, 2/216); ‘O you who have believed, when you meet those who disbelieve in battle, do not turn your backs to them.’(Enfâl, 8/15); ‘When you meet a force, stand firm.’(Enfâl, 8/45). The rulings on war in Surah at-Tawbah are all of this nature. Abrogation (naskh) is not an issue for these. In other words, their rulings are valid until the Day of Judgment. However, the war verses cover the process ‘until the war lays down its burdens’(Muhammed, 47/4). Maintaining a deterrent force and making defensive preparations during peacetime are also within this scope. (H. DONDUREN, 2/814)

 

‘However, more appropriate for them would have been obedience and a good word.’That is, for such people, death is more appropriate and suitable than living. Or, as a superlative of ‘wayl’ (woe), it means ‘the most terrifying woe is for them.’ (ELMALILI, 7/144)

 

‘And when the matter was determined, if they had been true to Allah (regarding faith, obedience, and sincerity of intention), it would have been better for them (than abandoning jihad and disliking it).’(S. HAWWA, 13/434)

 

(22). ‘So would you perhaps, if you turned away (or gained authority)...’Here, ‘tawalli’ has two possible meanings. One is from ‘tawalli’ meaning to turn one's back and flee; the other is interpreted from ‘wilayah’ as becoming a governor or coming into power. Therefore, both meanings are correct. According to the first meaning: could you, with that cowardice, turn back and flee from war and ‘cause corruption on the earth,’acting as an army-breaker and causing the enemy's invasion, ‘and cause your relatives to be slaughtered?’That is, could you allow your children, women, and kin to be torn apart? Because this is the result that occurs if a mutiny is created in the Muslim army and an enemy invasion is allowed. According to the other meaning: could you, with that cowardice, come into power, take command, and turn your homeland into chaos like the age of ignorance, and again leave your relatives and kin in misery amidst revolution? This verse is used as evidence for the prohibition of severing ties with relatives. (ELMALILI, 7/144, 145)

 

Disrupting the atmosphere of peace and tranquility in society, violating the security of property, life, and honor, violating human rights, deviating from faith, worship, morality, honesty, and truthfulness, plunging into shirk, disbelief, hypocrisy, and rebellion, and engaging in hostility, transgression, holding grudges, divisiveness, terrorism, and warmongering is to cause corruption on the earth. (...) Engaging in any kind of belief, word, action, or behavior that contradicts faith and righteous deeds and does not comply with the divine will is to cause corruption on the earth. (...) Polluting and destroying the air, water, soil, rivers, seas, forests, and natural environment is to cause corruption on the earth. (I. KARAGOZ, 7/206)

 

Causing corruption on earth is one of the greatest sins. In this regard, it is stated in the Qur'an that there is punishment in this world and the hereafter for those who cause corruption. [5/32, 33] (I. KARAGOZ, 7/206)

 

Here, causing corruption on earth in general and specifically severing the ties of kinship are forbidden. Instead of causing corruption and severing ties of kinship, Allah the Almighty commands reform on earth and observing the ties of kinship. Observing ties of kinship means doing good to relatives through words, actions, and generosity in spending wealth. (S. HAWWA, 13/449, from Ibn Kathir)

 

Hadith: Imam Ahmad narrates... From Thawban (ra), the Messenger of Allah (pbuh) said: ‘Whoever desires that his death be delayed and his provision be increased, let him not sever the ties of kinship.’ (S. HAWWA, 13/450)

 

Hadith: Imam Ahmad narrates... From Amr b. Shuayb, from his father, from his grandfather, who said: A man came to the Messenger of Allah (pbuh) and said: ‘O Messenger of Allah, I have relatives. I observe the ties of kinship while they sever them; I do good while they do evil. Should I reciprocate according to their behavior?’ The Prophet said: ‘No, in that case, you would all be abandoned together. But give generously from what remains of your needs and observe their ties of kinship! For as long as you continue in this state, there will remain with you a supporter from Allah, the Mighty and Majestic.’ (S. HAWWA, 13/450) [Similar hadith: Bukhari Edeb 15, Tirmidhi Birr 10]

 

(23). ‘Those,’meaning the ones with diseased hearts whose qualities were described and who, when the command for war gained certainty and seriousness, acted with disloyalty and would leave their homeland in chaos so as to cause their relatives to be slaughtered, ‘are the ones whom Allah has cursed and driven away from the realm of mercy. Therefore, He has made their ears deaf and their eyes blind.’They do not hear the word of Truth. They do not see the signs of Truth within souls and on the horizons; they do not see because they do not want to look. (ELMALILI, 7/145)

 

(24). ‘Then do they not reflect upon the Qur’an?’Tadabbur means to think about the aftermath and consequences of matters. That is, do they not reflect upon and examine the Qur'an so as to think about the advice, counsel, message, and matters that prevent evil within it, so they do not fall into destructive rebellion? (I. H. BURSEVI, 19/256)

 

‘Or are there locks upon [their] hearts?’Ibn Kathir says: ‘That is, on the contrary, there are locks upon their hearts. These hearts are closed. Nothing of the meanings of the Qur'an reaches them.’ (S. HAWWA, 13/435)

 

A life without the Qur'an means a life far from Allah. Reading the Qur'an is not just reading it superficially or as a display of voice; it means understanding it, reflecting on it, and living it. This is what saves one from responsibility. Fruits are not meant only for eating the peel. Therefore, Allah the Almighty censures those who read but do not meditate upon it and imposes a great responsibility for this reason. [cf. 38/29] (H. T. FEYIZLI, 1/508)

 

(25). ‘Indeed, those who reverted to disbelief after guidance had become clear to them—Satan enticed them and Allah prolonged hope for them.’The hypocrites mentioned here are those who first believed and then returned to their old state. These and hypocrites in general were not pleased with the revelation and the Islam it brought. For this reason, they cooperated with the enemies of Islam and helped them in some matters [Haşr, 59/11]; the spiritual reason for all this was their following Satan, seeing falsehood as truth, the ugly as beautiful, and the evil as good. (QUR’AN WAY, 5/57)

 

Indeed, they also made agreements with the enemies of Islam during the Battle of the Trench and attempted to strike the Muslims from behind. Because they were not pleased at all with the instructions the Qur'an brought regarding jihad, war, spending (infaq), etc. (O. CELIK, 4/550)

 

(26). ‘Those who disliked what Allah sent down said:’The Jews of Banu Qurayza and Banu Nadir were not pleased with the revelation of the Qur'an to the Prophet. The pagans of Quraish also said, ‘Why was this Qur'an not sent down to a great man from one of the two cities?’ (Zuhruf, 43/31). The hypocrites secretly promised those Jews or pagans, saying, ‘We will obey you in part of the matter.’ (ELMALILI, 7/145)

 

The hypocrites said to the Jews, ‘We will obey you in part of the matter.’ What is meant by ‘part of the matter’ is to show hostility to the Prophet and the believers, to oppose the Qur'an, and to take part in helping the Jews if there is a war. Hypocrites were secretly cooperating with the enemies of Islam and helping them in some matters. [59/11] (I. KARAGOZ, 7/212)

 

Those who said, ‘We will obey you in part of the matter,’ could also be the Jews. The Jews were saying to the hypocrites, ‘We are with you,’ regarding the denial of the Prophet and hostility. It could also be both the Jews and the hypocrites. Because the Jews and the hypocrites were encouraging the pagans to war with the Muslims and saying, ‘We will join and support you in the war.’ (I. KARAGOZ, 7/212, from Baydawi)

 

‘And Allah knows what they conceal.’What is meant by the ‘matters Allah knows’ mentioned in the 26th verse are situations such as cooperating in opposition and hostility to our Prophet (pbuh), not going out for jihad with him, and making propaganda regarding the insignificance of his cause in secret situations to try to weaken him. (O. CELIK, 4/550)

 

(27). ‘Then how [will it be] when the angels take them in death, striking their faces and their backs?’What will their situation be then? What will they be able to do? What will their state be when the angels come to seize their souls, and while the souls are forced out of their bodies, the angels take their lives through violence, overwhelming force, and striking? (S. HAWWA, 13/437)

 

This verse is also among the verses explaining the punishment of the grave. We clearly learn from this verse that the punishment begins for the disbelievers and hypocrites at the very moment of death. This punishment is a punishment other than the one they will see after being brought to account on the Day of Resurrection. (MAWDUDI, 5/363)

 

(28). ‘That is because they followed what angered Allah and disliked His pleasure, so He rendered their deeds void.’Far from showing loyalty to Muslims and Islam, they made secret agreements with the enemies of religion for their worldly interests, and when the time for jihad in the way of Allah came, they fell into the concern of saving themselves from danger. These verses clearly reveal that the belief of a person who is not concerned with Islam and Muslims or who follows disbelief and disbelievers in the Islam-disbelief war is worthless. In this case, it cannot be thought that any of their deeds could be acceptable in the sight of Allah. (MAWDUDI, 5/363)

 

It is understood that they were not without good deeds. However, because they did things that invited Allah's wrath and did not seek His pleasure, their good deeds went to waste. (ELMALILI, 7/146)

 

47/29-35 THE MALICE OF THOSE WITH DISEASED HEARTS

 

Translation

 

29- Or do those in whose hearts is disease (hypocrisy) think that Allah would never expose their [feelings of] hatred (toward the Prophet and the believers)?

 

30- (O My Prophet!) And if We willed, We could show them to you, and you would know them by their marks. But you will surely know them by the tone of [their] speech. And Allah knows your deeds (and movements).

 

31- (O people!) And We will surely test you until We make evident those who strive among you [for the cause of Allah] and the patient, and We will test your affairs (reveal your news). [cf. 3/142]

 

32- Indeed, those who disbelieve and avert [people] from the way of Allah and oppose the Messenger after guidance has become clear to them—never will they harm Allah at all. And He will render their deeds void.

 

33- O you who have believed! Obey Allah and obey the Messenger and do not invalidate your deeds.

 

34- Indeed, those who disbelieve and avert [people] from the way of Allah (and from living as Muslims) and then die while they are disbelievers—never will Allah forgive them.

 

35- (O believers!) So do not weaken and call for peace while you are superior. Allah is with you and will never deprive you of [the reward of] your deeds.

 

Commentary

 

(29). ‘Or do those in whose hearts is disease think that Allah would never expose their hatred?’Ibn Kathir says: ‘That is, do the hypocrites believe that Almighty Allah will not show their true faces to His believing servants? On the contrary, Allah will expose their situation and reveal it clearly so that everyone with insight understands them thoroughly. Indeed, regarding this matter, Almighty Allah revealed Surah Bara'ah (at-Tawbah), and there He explained their inner thoughts and some of the deeds they committed that indicated their hypocrisy.’ (S. HAWWA, 13/439)

 

The open enemies of Islam displayed their feelings clearly; the secret enemies, namely the hypocrites, tried to hide their situation. Allah exposed the hatred and enmity in their hearts through many occasions, and over time, the true colors of many of them came to light. A list of those who hid their feelings by controlling their behavior was not given, and no mark was placed on their faces for everyone to recognize them easily. However, the Prophet (pbuh) and a few of those close to him understood and recognized them both by their countenances and their style of speaking with Allah's help. (QUR’AN WAY, 5/57, 58)

 

(30). ‘If We willed, We could show them to you, and you would know them by their marks. But you will surely know them by the tone of [their] speech. And Allah knows your deeds.’One of the ways to recognize hypocrites is their style of speaking. Our Master (pbuh) recognized them from their way of talking, their expressions, and the attitudes they adopted while speaking. For example, their saying ‘Indeed, we were with you’ (Ankabut, 29/10) when a victory was achieved, or saying ‘Our houses are unprotected’ (Ahzab, 33/13) when in a bit of trouble, or as mentioned at the beginning of this surah, saying ‘What did he say just now?’ (Muhammed, 47/16), are examples of their words. However, it is not a skill to always look out for one's own interest and speak according to the politics of the situation. Allah Almighty does not value these words. He looks at the servant's deed rather than the word. (O. CELIK, 4/551)

 

(31). ‘And We will surely test you until We make evident those who strive among you and the patient; and We will test your affairs.’What is meant by ‘revealing the news’ is to uncover whether they are true or not. Jihad is the most important tool of testing. Through jihad, it becomes clear whether people—about whom various news is spread and opinions are formed—are truly as they seem before passing this test. (QUR’AN WAY, 5/58)

 

‘and let Us test your news.’That is, let Us announce and spread the news of your jihad and patience, your faith and loyalty, and your heroism from the fields of testing to the visible world so that it may be an example to be followed. (ELMALILI, 7/148)

 

Almighty Allah can test His servants with both good and evil. (21/35) He tests not to know for Himself, but to reveal the servant's condition. Because Allah knows the past, the present, and the future, and everything hidden and manifest, very well. In this regard, the phrase ‘na'lemu / let Us make evident’ in the verse means ‘let Us reveal it and give its reward.’ (I. KARAGOZ, 7/216)

 

(32). ‘Indeed, those who disbelieve and avert [people] from the way of Allah and oppose the Messenger after guidance has become clear to them’—like the Banu Qurayza, Banu Nadir, or those who supplied the polytheist army on the day of Badr—’never will they harm Allah at all.’That is, they cannot bring any harm to Allah's prophet ‘and He will render their deeds void.’That is, He will destroy the reward of their good deeds due to their disbelief and deviating opposition, or He will render all their efforts and works on that path as naught. (ELMALILI, 7/148, 149)

 

‘The deed going to waste’ means that Allah will not give reward for that deed in the hereafter. Almighty Allah does not wrong His servants in the slightest. (4/40) He does not waste the effort of those who work and do good and beautiful deeds. He gives them their reward, but in this world, not in the hereafter. There are many verses stating this matter. (2/200-202, 3/145, 11/15-16, 17/18-20, 42/20; I. KARAGOZ, 7/217)

 

‘Averting people from the way of Allah’ is to prevent people in any way from believing or practicing the essentials of the religion they believe in and worshipping, and to apply pressure on religious people. A person who believes can never prevent others from believing. If they do, it means there is a problem in their faith or that person is a disbeliever. (I. KARAGOZ, 7/218)

 

Opposing the Prophet (pbuh) is disbelief. The verse ‘O believers! Obey Allah, obey the Messenger. Do not invalidate your deeds’(47/33) is the evidence for this. (...) Almighty Allah, in many verses in the Qur'an, commands obedience to the Prophet in a definitive style. By the declaration of Almighty Allah: ‘He who obeys the Messenger has obeyed Allah.’ (4/80; I. KARAGOZ, 7/219)

 

Ibn Kathir says: ‘To such a person, He will not give even the weight of a mosquito's wing of reward as a wage for the deeds he performed previously, because he ultimately apostatized. On the contrary, He will render his deeds void and sweep them away entirely. Just as good deeds remove evil deeds.’ (S. HAWWA, 13/442)

 

(33). ‘O you who have believed! Obey Allah’and by obeying his person during his life and his Sunnah after his death, ‘obey the Messenger and do not invalidate your deeds’—according to Ibn Kathir's explanation by apostasy, and according to Nasafi's explanation by hypocrisy. (S. HAWWA, 13/453)

 

‘Obedience to Allah and the Messenger’ is to comply with the commands and prohibitions, recommendations and rulings, and the halal and haram of Allah and the Prophet. It is not possible to separate obedience to Allah and the Prophet from each other. Because the things Allah and the Prophet command and forbid are the same. He who obeys Allah obeys the Prophet, and he who obeys the Prophet obeys Allah. Almighty Allah says: ‘Whoever obeys the Messenger has obeyed Allah.’(4/80; I. KARAGOZ, 7/219, 220)

 

Hadith: ‘Whoever obeys me has obeyed Allah; and whoever rebels against me has rebelled against Allah.’ (Bukhari, Ahkam 1; I. KARAGOZ, 7/220)

 

The phrase ‘do not invalidate your deeds’ also means do not leave the conditions and pillars of an act of worship or a contract incomplete, and do not make them invalid. Because for a deed to be an act of worship and for the worship to gain validity, at least four conditions must be present: These are faith (5/5), intention (Bukhari, Bad'ul Wahy 1), sincerity/ikhlas (39/11), and compliance with the Qur'an and Sunnah. If these four conditions are not found in acts of worship, the worship becomes invalid and goes to waste. (I. KARAGOZ, 7/220)

 

(...) What devalues the deeds of the believers in the sight of Allah is their leaving the religion after faith, that is, apostatizing and turning to disbelief. Otherwise, even if they have committed all kinds of sins as believers, the good things such people have done are valuable in the sight of Allah. What makes these valuable is essentially the reality of faith. Because according to the Ahl al-Sunnah belief, action is not a part (juz) of faith. Therefore, as long as a person has faith, no matter how many sins they commit, the good deeds that person does find a response in the sight of Almighty Allah. (M. DEMIRCI, 3/148)

 

Hanafi jurists have shown the command of Almighty Allah: ‘and do not invalidate your deeds’as evidence that anyone who starts a legitimate act of worship is obliged to complete it. According to them, it is not valid to invalidate (not complete) such a deed that has been started. It becomes obligatory (wajib) for a person who has started a nafilah (supererogatory) prayer to complete this prayer. If they invalidate it (do not finish it), they must perform it as qada (make-up). A person who starts a nafilah fast is obliged to complete it. If they break the fast before it is completed, it is wajib to make it up. (S. HAWWA, 13/458)

 

(34). ‘Indeed, those who disbelieve and avert [people] from the way of Allah’—His relig