CHAPTER 57: AL-HADID (THE IRON)

 

This surah was revealed during the Medina period and consists of 29 verses. Hadid means "iron." The surah takes its name from the 25th verse, which points to the importance of iron. (H. T. FEYIZLI, 1/536)

 

It is the first of the five suras known as the "musabbihât" because they begin with the expression of glorification (tasbih). (The others are the suras of Al-Hashr, As-Saff, Al-Jumu'ah, and At-Taghabun).

 

Hadith: Before going to bed, the Prophet (pbuh) would "recite the musabbihât" and would say that there is a verse among them that is more virtuous than a thousand verses. (From Tirmidhi, Fada'il al-Qur'an 21; QUR’AN WAY, 5/234)

 

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

 

57/1-6 HE IS WITH YOU

 

Translation

 

1- Whatever is in the heavens and the earth glorifies Allah. He is the All-Mighty, the All-Wise.

 

2- To Him belongs the sovereignty of the heavens and the earth. He gives life and causes death, and He is over all things competent.

 

3- He (Allah) is the First and the Last, the Ascendant (Zahir - the evidences of His existence are manifest) and the Intimate (Batin - the reality of His essence is hidden). He is the Knower of all things.

 

4- It is He who created the heavens and the earth in six stages and then established Himself above the Throne. He knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein. (O people!) He is with you wherever you are. And Allah is Seeing of all that you do.

 

5- To Him belongs the sovereignty of the heavens and the earth. And to Allah are returned all matters.

 

6- He causes the night (a part of it) to enter the day (thus days lengthen) and causes the day to enter the night (thus nights lengthen). He is Knowing of the essence of the breasts.

 

Commentary

 

(1) Glorification (tasbih) is to keep the essence and attributes of Allah Almighty pure and far from all kinds of deficient attributes. All beings in the heavens and on the earth—living or non-living, rational or irrational—glorify Allah Almighty with their unique languages and states. (see Isra 17/44, O. CELIK, 5/34) As it is known, in a verse of the Qur'an it is stated: "O mountains, repeat [Our] praises with him (David)." (Saba, 34/10). That is, it is stated that the mountains joined the glorification of Prophet David as a chorus. There are also hadiths emphasizing this reality. Let's review a few together: According to what Jabir from the companions reported, our Prophet says: "There is a rock in Mecca. This rock used to give me salutations in the first nights of my prophethood. I still know that rock." (Muslim) On the other hand, Ali (kv) says: "Once we went for a walk in one of the outskirts of Mecca with our Prophet. Every tree and every hill we encountered on the road greeted Him by saying 'Peace be upon you, O Messenger of Allah'." (From Tirmidhi, S. KUTUB, 9/529)

 

Aziz means possessor of strength, capable, and subduing. No one can oppose His commands, and everyone must fulfill His commands. One who opposes Him cannot escape and save himself from Him. Hakim means possessor of wisdom. That is, there is a wisdom in everything He does. His creation, management, commands, and guidance are based on a wisdom. What He does is not contrary to reason and logic; there is no ignorance in any of them. (MAWDUDI, 6/110)

 

(2) ‘The sovereignty (dominion) of the heavens and the earth belongs to Allah.’ That is, all universal disposal in the world, bringing into existence, taking out of existence, and other known and unknown disposals are all for Him. (ELMALILI, 7/417)

 

‘He gives life, He causes death.’ That is, He gives life to the dead and causes the living to die. ‘and He is over all things competent.’ That is, what He wills happens, and what He does not will does not happen. (S. HAWWA, 14/422)

 

(3) The names ‘First, Last, Ascendant, Intimate’ mentioned in the third verse are included in a supplication of His that begins as follows, in addition to the hadith of the Prophet related to the ‘esma-i hüsna’ in which the ninety-nine names of Allah are counted: "O Allah, You are the First, there is nothing before You. You are the Last, there is nothing after You; You are the Ascendant (Zahir), there is nothing more manifest and superior than You; You are the Intimate (Batin), there is nothing more hidden than You and nothing beyond You." (Muslim, Dhikr 61) Their meanings are briefly as follows: (a) Evvel: Allah Almighty is ancient, eternal; His existence has no beginning; He is the beginning and the initiator of everything. (b) Ahir: Allah Almighty is everlasting, eternal; His existence has no end; everything is finite and exists to ultimately reach Him. (c) Zahir: The existence of Allah Almighty and the evidences of His existence, the works of His power are manifest. He knows what is in the open; He is superior, exalted, and possessor of wisdom. (d) Batin: The content of His essence is hidden, it cannot be known by created beings; eyes cannot see Him, intellects cannot grasp Him, imaginations cannot encompass Him. He, however, knows all secrets and penetrates into everything. (QUR’AN WAY, 5/236)

 

(4) ‘It is He who created the heavens and the earth in six stages and then established Himself above the Throne.’ And this is among the manifestations of His power and the evidences of His being the absolute Owner. (S. HAWWA, 14/422)

 

Allah's establishment (istiwa) above the Throne is metaphorical, and the purpose of this is His creation of everything and His management of all beings under His sovereignty. (10/3, 13/2, 20/5) As stated in the verse ‘Allah is bringing about a matter every moment’ (55/29), Allah Almighty did not create the world of existence and withdraw. He continues to maintain and manage His relationship with the world of existence at every moment with His knowledge, will, wisdom, and grace. ‘Not a leaf falls without His knowledge!’ (6/59; I. KARAGOZ, 7/576).

 

‘He is with you wherever you are.’ Allah's togetherness with people is not in terms of space, but in terms of Allah seeing people, hearing their prayers, and knowing all that they do. (I. KARAGOZ, 7/576)

 

‘What penetrates into the earth,’ those from outside the earth that enter there like light, meteors, and angels, or those that enter into the soil like grain, rain, death, and the like; ‘and what emerges from it,’ souls going from the earth to another place, angels, artificial satellites, space ships, or plants, crops, and fruits emerging from its soil; ‘and what descends from the heaven,’ angels and commands; ‘and what ascends therein,’ angels, souls, deeds, and prayers—He knows them all. ‘Wherever you are, He is with you.’ Nesafi says: ‘He is with you generally with His knowledge and power, and specifically with His grace and mercy.’ (S. HAWWA, 14/422)

 

‘He knows the things that emerge from the earth.’ Things emerging from the earth are water, plants, mushrooms, gas, oil, and the like. (..) ‘Things that ascend to the heaven’ Things that ascend to the heaven are souls, the prayers and worship of servants, angels descending to the earth, water vapor, and the like. (I. KARAGOZ, 7/575)

 

‘Allah is Seeing of what you do.’ Ibn Kesir says: ‘He is the Watcher over you. He is the witness to your deeds wherever you are and in whatever state you are. Whether you are at sea, on land, at night, during the day, in the rooms of houses, or in the desert. All are equal in terms of His knowledge; His seeing and hearing are in question for all of them. He hears your words, sees your place, knows it; just as He knows what you hide, He also knows your whispers.’ (S. HAWWA, 14/423)

 

(5) ‘The sovereignty (dominion) of the heavens and the earth belongs only to Allah.’ This sentence, which also appeared in the second verse of the surah, is repeated to reinforce the meaning and to serve as an introduction to the verse that follows. (I. H. BURSEVI, 20/552)

 

‘All matters are returned only to Him.’ All matters of the world and the hereafter will return to Him. Because He is the absolute Owner and the one with the power of disposal. (S. HAWWA, 14/423)

 

(6) ‘He causes the night to enter the day. He causes the day to enter the night.’ Ibn Kesir says: ‘That is, He is the one who disposes among His creation. He turns the night and the day. He decrees them according to His wisdom as He wills. Sometimes the night lengthens and the day shortens, sometimes the opposite happens. Sometimes He leaves them in a moderate state. Sometimes the winter season comes, sometimes spring, then summer, then autumn. All these occur according to the wisdom and decree He has willed for His creations.’ (S. HAWWA, 14/423)

 

‘He is Knowing of the essence of the breasts.’ He knows the most secret thoughts, intentions, pains and sorrows, and all kinds of feelings. (ELMALILI, 7/419)

 

57/7-12 THE DEGREE OF THOSE WHO SPENT AND FOUGHT BEFORE THE CONQUEST

 

Translation

 

7- (O believers!) Believe in Allah and His Messenger (be steadfast in your faith), and spend (in the way of Allah) from that which He has made you trustees over its disposal / spending. For those of you who have believed and spent (for Allah), there is a great reward.

 

8- (O disbelievers!) What is the matter with you that you do not believe in Allah, while the Messenger invites you to believe in your Lord? And He had taken a definitive covenant from you (in eternity, to believe). If you are to be believers (then believe now).

 

9- (O people!) It is He who sends down clear verses upon His servant to bring you out from the darknesses (of all kinds of denial) into the light (of faith). Indeed, Allah is to you Kind and Merciful.

 

10- (O believers!) What is the matter with you that you do not spend in the way of Allah? While to Allah belongs the (entire) heritage of the heavens and the earth (everything will remain to Allah, its true owner). Those of you who spent (in the way of Allah) and fought before the conquest (of Mecca) are not equal (with others). Those are greater in degree than those who spent and fought (after the conquest). But to all, Allah has promised the best (reward, Paradise). And Allah is Aware of (all) that you do.

 

11- (O believers!) Whoever lends Allah a "goodly loan" (karz-i hasen), He will increase it for him manifold. And for him there is a noble reward (Paradise).

 

12- (O My Prophet!) On that Day, you will see the believing men and believing women with their light (of faith and righteous deeds) proceeding before them and on their right. (It will be said to them:) "Your glad tidings today are gardens under which rivers flow, wherein you will abide eternally." That is the supreme 'attainment and success.'

 

Commentary

 

(7) ‘Believe in Allah and His Messenger.’ Because he is the one who will bring and declare the message, commands, and prohibitions of Allah. (ELMALILI, 7/420)

 

‘Spend from that which He has made you successors (khalifa) over.’ The scope of this command includes zakat, charities (sadaqah), and spending for jihad in the way of Allah. (S. HAWWA, 14/428)

 

Nesafi says: ‘That is, these properties in your hands are actually properties belonging to Allah because He created and brought them into existence. He gave these properties so that you might benefit from them and made you successors over the property to dispose of them. In reality, these are not properties belonging to you. Your position regarding these properties is the position of a proxy and representative. Therefore, spend from these properties in the field of the rights of Allah Almighty.’ (S. HAWWA, 14/429)

 

The meaning of the verse could also be: Allah made you successors to the previous ones by leaving to you the properties belonging to them. So take a lesson from their state, because just as these properties passed from them to you, they will also pass from you to those after you. Therefore, do not be stingy in spending. (I. H. BURSEVI, 20/556)

 

Hadith: The son of Adam says ‘my property, my property,’ yet your property is only what you have eaten and consumed, worn out and finished, or given as charity and sent to the hereafter. Other than that, whatever you have in your hand will leave your hand and pass into the hands of others. (Muslim; MAWDUDI, 6/115)

 

(8) ‘And He had taken a definitive covenant from you.’ The pronoun of the verb ‘ehaze’ can belong to both Allah and His Messenger. If it is considered to belong to Allah, then what is meant by the covenant here is the covenant of creation, which is ‘They said: Yes, You are our Lord,’ and it has also been interpreted as providing evidence and establishing it in thought. If it is accepted as belonging to the Messenger of Allah (pbuh), then according to this situation, it can be taken as the oath of allegiance (bi'at) made to him. For, according to what was narrated from Ubada b. Samit (ra), the companions had pledged allegiance to the Prophet to listen and obey in states of vitality and lethargy, to give maintenance in situations of difficulty and ease, to enjoin good and forbid evil, and to speak the word regarding Allah Almighty without fearing the blame of any critic. (ELMALILI, 7/420, 421)

 

The phrase ‘to believe in your Lord’ is intended to inform the polytheists that there is no god but Allah, and that the only god and Lord is Allah. The sentence ‘you do not believe in Allah (His oneness)’ is in the sense of ‘believe.’ (I. KARAGOZ, 7/580)

 

(9) ‘He is the one who sends down clear verses"’—meaning clear-cut evidences, dazzling documents, and definitive proofs in this Holy Qur'an—’upon His servant’ Muhammad (pbuh) ‘to bring you"’—by Allah or His Messenger making an invitation with this Qur'an—’out from the darknesses (of denial) into the light (of faith)"’—that is, from the darknesses of disbelief, doubt, and confusion into the light of faith and certainty; and according to Ibn Kesir, from the darknesses of ignorance, disbelief, and contradictory views into the light of guidance, certainty, and faith. ‘Indeed, Allah is Kind and Merciful to you.’ He is the one whose mercy towards you is very much. Ibn Kesir says: ‘That is, by sending down books and sending prophets to lead people to guidance and to eliminate the excuses and doubts they might put forward..’ He is very merciful and compassionate towards you. (S. HAWWA, 14/430)

 

By ‘darknesses,’ what is meant are the darknesses of disbelief such as polytheism (shirk), denial, hypocrisy (nifaq), atheism, and deism; by ‘light,’ what is meant is the light of faith and Islam. Because faith and Islam are one, the word ‘nur’ (light) is used as singular, and because disbelief is very diverse, the word ‘zulmet’ (darkness) is used as plural. The purpose of Allah Almighty sending prophets and books is to save people from the darknesses of disbelief and bring them out into the light of faith. (I. KARAGOZ, 7/581)

 

(10) ‘What is the matter with you that you do not spend in the way of Allah?’ ‘Why do you not spend for the sake of jihad to exalt His religion?’ ‘While to Allah belongs the heritage of the heavens and the earth.’ Nesafi says: ‘That is, He will be the heir to everything in both of them. Whether it be property or something else, nothing will remain to anyone besides Him.’ (S. HAWWA, 14/431, 432)

 

The phrase ‘heritage of the heavens and the earth’ is in the sense of the true owner and possessor of the heavens and the earth. All property belongs to Allah. Everything that people possess is a trust in their hands. People only have the right to use the property and wealth in their hands. (I. KARAGOZ, 7/582)

 

‘Those of you who spent and fought before the conquest are not equal with others.’ Here, what is meant by the conquest is the conquest of Mecca or Hudaybiyyah, about which Surah al-Fath was revealed. From this expression, it is understood that the tenth verse was revealed in Medina. According to the narration of the commentator al-Wahidi, this verse was revealed concerning Abu Bakr (ra). (From Alusi) Nevertheless, based on the rule that ‘the specificity of the cause does not prevent the generality of the ruling,’ it also includes the Muhajir and Ansar who spent and fought before the conquest of Mecca or Hudaybiyyah. It is for this reason that it was stated in the plural form: ‘They are greater (in degree).’ (ELMALILI, 7/421)

 

According to the third sentence of the verse, although the ‘spending’ and ‘fighting’ done before and after the Treaty of Hudaybiyyah and the conquest of Mecca are the same, their value in the sight of Allah is not the same. Because before the conquest of Mecca, both the economic and military power of the Muslims was weaker compared to after the Treaty of Hudaybiyyah and the conquest of Mecca; this means that the implementation of a religious command in a difficult situation is more valuable in the sight of Allah. (I. KARAGOZ, 7/583)

 

The impression we get from the spirit and context of the verses in this group is that the mentioned verse is not about a single person, but about the first layer of Muhajir and Ansar who are characterized as ‘es-sabikunü'l evvelun’ (the first of the foremost) in the 100th verse of Surah at-Tawbah. Accordingly, the occasion for the revelation of the verse is the need to warn people who have recently entered Islam, especially those who act hesitantly and sluggishly regarding fulfilling their duties and making sacrifices. Indeed, such attitudes of theirs have been touched upon in many other verses. (see Baqara 2/264-267; Nisa 4/52-57; 71-87; 95-100; 114-115; 140-147 and the verses of this surah that will follow; QUR’AN WAY, 5/241)

 

(11) ‘Whoever lends Allah a 'goodly loan' (karz-i hasen), He will increase it for him manifold. And for him there is a noble reward.’ ‘Karz-i Hasen’ means giving a goodly loan to those in need for the sake of Allah and providing unconditional help to the poor, giving zakat, charity, donations, and gifts purely for the sake of Allah, and spending for the knowledge, recognition, and living of the way of Allah, Islam. In the sense of lending to those in need, karz-i hasen can be a medium of exchange such as gold and money (..) or it can be a product and harvest. There is an otherworldly benefit for the lender and a worldly benefit for the borrower. (I. KARAGOZ, 7/584)

 

Karz-i hasen (a beautiful loan): It is to give in the way of Allah from the best and lawful of the property with a willing heart and without ostentation, expecting the reward only from Allah. This is like giving to Allah (Baydawi). Lending to a Muslim in distress purely for the sake of Allah or providing convenience in the pursuit of (knowledge) is also like this. Abu Dahdah (ra) said, "O Messenger of Allah! Does Allah Almighty want a loan from us?" He replied, "Yes." Upon this, he said, "Give me your hand." When the Messenger of Allah (pbuh) extended his hand to him, he took his hand and said: "I have lent my garden to my Lord." There were 600 date palms in Abu Dahdah's garden. His wife and children were living there. Abu Dahdah came and said to them, "Get out of here now, I have lent it to my Lord." The woman's word was only to say, "May this trade be blessed for you." She moved her child and belongings. The Messenger of Allah (pbuh) said, "Abu Dahdah has date palms with huge branches in Paradise." (Ibn Kesir (Çetiner), XIV, 774). [see 2/245; 5/12; 57/18; 64/17; 73/20] (H. T. FEYIZLI, 1/537)

 

It has been stated that Karz-i Hasen bears ten characteristics: (1) The property to be spent must be from lawful property. Because Allah Almighty is pure and does not love what is not pure. (2) It should be from the best of the property the person possesses. (3) The owner of the karz-i hasen should be someone who is healthy, harbors hope of living, and acts thriftily within the fear of poverty. (4) He should give the property to the most needy and most appropriate one. (5) He should hide the property he gives and not reveal it. (6) He should not follow it with reminders of his generosity or injury. (7) His purpose should purely be the pleasure of Allah. (8) Even if what he gives is much, he should see it as little and insignificant. (9) He should give from his most beloved property. (10) He should choose the method that will please the poor person most by taking the property to the poor person's house and giving it. (ELMALILI, 7/424)

 

(12) ‘On that Day (at the gathering), you will see the believing men and believing women with their light (of faith and deeds) proceeding before them and on their right.’ As understood from this verse and the next, the light of Allah in the field of gathering will be exclusive only to the righteous believers; whereas the disbelievers, hypocrites, wicked, and sinners will remain in darkness there just as they lived in darkness in the world. Because light occurs there as a result of righteous creed/belief and deeds. Sincerity in faith and brilliance in lifestyle will give light there as ‘nur’ and the faces of the believers will shine with this. (MAWDUDI, 6/119)

 

Nesafi says: ‘The reason why Allah Almighty says 'before them and on their right' here is because the books of deeds will be given to those who will be fortunate from these two directions. Just as the books of deeds will be given to the unfortunate ones from their left and behind them. Thus, the presence of light on the two sides mentioned will be a badge and sign for them. Because they will be happy with their good deeds. When they are taken to Paradise and pass running over the Sirat, their lights will also run because of their running.’ (S. HAWWA, 14/433)

 

57/13-15 TURN BACK AND SEEK A LIGHT

 

Translation

 

13- (O My Prophet!) On that Day, the hypocritical men and hypocritical women will say to those who believed: "(Please) look at us (wait for us) so that we may benefit from your light." It will be said (to them): "Turn back (to the world again) and seek a light (for here)." Then a wall with a gate will be drawn between them. (Such that) its inner side contains mercy, and its outer side contains punishment.

 

14- (The hypocrites) will call out to the believers: "Were we not with you (in the world)?" (The believers) will say: "Yes (outwardly we were together). But you fell into temptation and burned your own (souls). (You disregarded the rulings of the Qur'an and always excluded the believers), you awaited (for opportunities regarding their shortcomings and disasters). You doubted (you did not believe fully). Delusions deceived (and occupied) you until the command of Allah (death) came. And the great deceiver (Satan) deceived you even concerning Allah (regarding belief and worship)."

 

15- (O hypocrites!) Today, no ransom shall be taken from you or from those who (openly) disbelieved; your refuge is the Fire. It is the place most worthy of you. And what an evil destination it is!

 

Commentary

 

(13) ‘On that Day, the hypocritical men and hypocritical women will say to those who believed: '(Please) look at us (wait for us) so that we may benefit from your light'.’ In this command, Allah the Exalted and Glorious informs about the terrible, terrifying states, the great tremors, and the dreadful situations that will occur in the Arasat on the Day of Judgment; He makes it known that on that day, no one will be saved except those who believed in Allah and His Messenger, believed in accordance with Allah's command, and abandoned what He commanded to be avoided. (From Ibn Kesir; S. HAWWA, 14/459)

 

The hypocrites without light will ask for light from the believers in the hereafter, but they will not be able to get it. A hypocrite is a disbeliever who, although they do not truly believe, says with their tongue that they are a believer for certain worldly interests or other purposes and appears like a believer. (I. KARAGOZ, 7/587)

 

‘To them"’—that is, the angels or the believers, to reject them and with an air of dominance—’it will be said: 'Turn back to the world and seek a light'.’ They will say: turn back to the world or to the place where you were stopped for the reckoning where this light was given to us, and seek the means to obtain this light there. This means is faith, and they will not be able to obtain it in this way. (S. HAWWA, 14/433)

 

‘Then a wall with a gate will be drawn between them.’ That is, a wall that will be a barrier is placed between Paradise and Hell. According to what Nesafi said, it has been said that this will be A'raf. This wall will also have a gate through which the people of Paradise will pass. ‘Inside’ the gate—that is, in the part facing the side of Paradise—there is ‘mercy; and on its outside"’—in the part seen by the inhabitants of Hell, ‘in front of it"’—that is, there and on its side—’is punishment"’—darkness or Hell. (S. HAWWA, 14/434)

 

(14) The hypocrites will cry out to the believers: ‘Were we not with you?’ They want to say that in the world they appeared as believers by only saying ‘amenna / (we believed)’ with their tongues. Against this, the believers ‘will say, yes… but you fell into temptation (fitne).’ That is, by acting hypocritically, you fell into hardship, went towards the fire, and destroyed yourselves. ‘And you awaited’ you waited for calamity and misfortune to befall the believers. The reason for this is ‘and you doubted, you were suspicious.’ That is, you could not believe, and thus you were not truly with the believers. ‘And’ the reason for this is ‘delusions deceived you.’ You were deceived by your delusions with empty wishes and fantasies, and you thought that through hypocrisy you would reach those empty desires, and thus you assumed that Islam would not be successful. ‘..until the command of Allah"’—that is, death—’came,’ you were arrogant ‘and’ the reason for this is ‘that deceiver"’—the proud one, meaning Satan—’made you rely on Allah.’ Saying, "Come on now! Sin does no harm, Allah is All-Forgiving and Merciful, He forgives," he made you run after your pleasures. (ELMALILI, 7/426, 427)

 

In the Mufradat, ‘gurur’ (deception) is everything that deceives man, such as wealth, status, lust, and Satan. Here, it is interpreted as Satan. Because he is the worst of those who deceive with the world. For the world, it has also been said: ‘It deceives, it harms, and it passes away.’ (I. H. BURSEVI, 20/579)

 

(15) ‘Today, no ransom"’—a price to save yourselves from the punishment—’shall be taken from you"’—O hypocrites—’or from those who have disbelieved. Your refuge is the Fire.’ You will arrive there and be poured into it. ‘It is what befits you.’ As a punishment for your disbelief and your doubts, that place is the place most suitable for you than any other place. ‘That’ Hell ‘is an evil destination!’ (S. HAWWA, 14/434)

 

57/16-18 HAS THE TIME NOT COME FOR THEIR HEARTS TO BE HUMBLE?

 

Translation

 

16- Has the time not come for those who have believed that their hearts should be humble / soften with respect at the remembrance of Allah and to the truth which has been revealed (the Qur'an)? (Believers) should not be like those who were given the Scripture before, but (by cutting ties with it) a long period passed over them, so their hearts became hardened. For most of them were defiantly disobedient (fasid - having gone out of Allah's command).

 

17- (O believers!) Know that Allah gives life to the earth after its death. We have certainly made the verses clear to you (pointing to Our power) so that you may use your intellect.

 

18- Indeed, the men who give charity and the women who give charity and those who lend to Allah a goodly loan (karz-i hasen - lending beautifully with a willing heart) will have it multiplied for them. And they will have (furthermore) a noble reward (Paradise).

 

Commentary

 

(16) ‘Has the time not come for those who have believed that their hearts should be humble / soften with respect at the remembrance of Allah and to the truth which has been revealed (the Qur'an)?’ Ibn Kesir says: ‘That is, Allah the Exalted says: Has the time not come for the hearts of the believers to soften with respect to the remembrance of Allah? That is, has the time not come for their hearts to listen, give ear, and obey these at the time of listening to remembrance, advice, and the Qur'an?’ (S. HAWWA, 14/436)

 

The question "Has the time not come for the hearts to submit to the remembrance of Allah and the Qur'an?" is not a question for the purpose of information; it is in the sense of "The time has come; fear the punishment and wrath of Allah, remember Allah, do not act sluggishly, and obey the commands and prohibitions of the Qur'an." With the first sentence of the verse, believers are encouraged to attain religious sensitivity and perfection, to worship and obey, to have perfect faith, to do righteous deeds, to avoid prohibitions, and to make the Qur'an dominant in life. It is informed that faith requires love, respect, adherence to commands and prohibitions, and good character; those who show sluggishness in religious matters are condemned and warned. (I. KARAGOZ, 7/591)

 

‘Lest they be like those who were given the Scripture before, and a long period passed over them, so their hearts became hardened.’ Ibn Kesir says: Allah the Exalted forbids the believers from being like and resembling the Jews and Christians who were entrusted with the Scripture before them. Because with the long time that passed, they changed the Book of Allah in their hands and sold it for a small price, and threw it behind their backs. They turned to different words, gave credit to fabricated words, and imitated ordinary people in the religion of Allah. They took their rabbis and monks as lords besides Allah. It was then that their hearts hardened; therefore, their hearts do not accept any advice and their hearts do not soften due to any threat. (S. HAWWA, 14/436)

 

This was revealed to warn some companions who were poor while in Mecca but whose situation improved after the migration (hijra), yet showed sluggishness. Indeed, the People of the Book who followed the Gospel and the Torah also fell into such sluggishness because a long time had passed since the revelation. The hearts of believers should tremble before the Qur'an and their faith should increase. (see Anfal 8/2, H. DONDUREN, 2/853)

 

According to Abdullah b. Mas’ud, Abdullah b. Abbas, Qasim b. Muhammad, and al-Hasan al-Basri, the group included by Allah the Exalted in the mentioned verse are the believers who accepted the messengership of Prophet Muhammad. (M. DEMIRCI, 3/300)

 

‘For most of them were defiantly disobedient (fasiq).’ Nesafi says: ‘That is, most of them are those who have gone out of their religion and rejected what is in both Books. That is, those who believe among them are very few.’ (S. HAWWA, 14/437)

 

In the noble verse, Allah the Exalted commands the believers not to be like the Jews and Christians who drifted away from their Books. While the faith of believers should strengthen with the Qur'an and their hearts should be in tranquility and their lives in peace (8/2; 13/28), on the contrary, a heart that drifts away from the Qur'an, its culture, its spiritual nourishment, and its rulings weakens in faith, hardens, and becomes emotionless. A person with such a heart forgets their responsibility towards Allah and becomes materialistic and self-interested. Their heart does not feel uneasy about building their interest upon the harm or even the destruction of others. (H. T. FEYIZLI, 1/538)

 

(17) ‘Know that Allah gives life to the earth after its death. We have certainly made the verses clear to you so that you may use your intellect.’ Ibn Kesir says: ‘In this command, there is a sign that Allah the Exalted softens hearts after they have hardened, guides the confused to guidance after they have strayed, and opens up and removes grief after its severity. Just as He revives the parched, motionless, and dead land with abundant and beneficial rains, He guides hardened hearts to guidance with the proofs and evidences of the Holy Qur'an. While they were previously locked and nothing reached them, Light is delivered to them. We glorify Allah from all deficiencies—He who gives guidance to whom He wills after misguidance, who leads astray whom He wills after perfection, who does what He wills, whose wisdom is eternal and who is just in all His affairs, the Subtle, the Aware, the Great, and the Most High.’ (S. HAWWA, 14/438)

 

(18) ‘Indeed, the men who give charity and the women who give charity and those who lend to Allah a goodly loan will have it multiplied for them.’ Ibn Kesir says: ‘That is, to those who give with a pure intention, seeking only the pleasure of Allah, without expecting a reward or thanks from the people they give to.’ Nesafi says: Karz-i hasen means a person giving charity from what is lawful with a willing heart and a sincere intention to one who is entitled to charity. Thus, for those who lend such a loan, it is ‘multiplied.’ Ibn Kesir says: ‘That is, they are rewarded for one good deed with ten times more, and this is increased to seven hundred times and even more.’ ‘And they will have (furthermore) a noble reward.’ Nesafi (..) says: ‘That is, there is Paradise.’ (S. HAWWA, 14/438, 439)

 

57/19-20 WORLDLY LIFE

 

Translation

 

19- Those who believe in Allah and His Messengers are the ones who are the truthful (siddiqun) before their Lord and the witnesses (of the truth for Allah). For them is their reward and their light. But those who disbelieve and deny Our verses—those are the companions of Hellfire.

 

20- (O people!) Know that the worldly life (spent without regard for the gain of the hereafter) is but a (temporary) play, amusement, adornment, boasting among you, and rivalry in increase of wealth and children. (This) is just like: the (green) vegetation produced by a rain pleases the sowers; (but) then it dries and you see it turned yellow. Then it becomes debris (everything in the world is like this). And in the Hereafter is severe punishment (for the sinners) and forgiveness from Allah and approval (for the good). And the worldly life is nothing but the enjoyment of delusion.

 

Commentary

 

(19) ‘Those who believe in Allah and His messenger, those are the truthful (siddiqun) and the witnesses (of the truth) in the sight of their Lord.’ The word ‘siddiqun’, which is the exaggerated plural of the word sadiq, means those who confirm Allah and His Messenger and are upright in essence and word, those who never compromise on truthfulness and honesty, and possessors of loyalty. Believers are honest people who are upright in their faith, sincerity, and in their duties and social relations towards Allah, themselves, their relatives, and other people; they have no trickery, lies, deception, or fraud. (I. KARAGOZ, 7/595, 596)

 

It is possible to give both meanings to the word ‘shuhada’ in this verse. Because (...) the word in question means both witness and martyr (shehid). However, it should be immediately expressed that evaluating the word ‘shuhada’ here as martyrs who gave their lives in the way of Allah means asserting that ‘every believer is a martyr in this sense’ according to the characteristic of the verse. Yet, not every believer is a martyr. But if we do not limit the meaning of the word in question to martyrdom and interpret it as ‘bearing witness to the truth,’ then the problem we pointed out above disappears. Because every believer is a witness to the truth in this sense. Indeed, the verses: "And thus We have made you a median nation that you will be witnesses over the people and the Messenger will be a witness over you" (Baqara 2/143) and "And strive for Allah with the striving due to Him. He has chosen you... He named you 'Muslims' before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people..." (Hac 22/78) support this meaning. (M. DEMIRCI, 2/303)

 

‘For them is their reward and their light.’ Ibn Kesir says: ‘That is, there is a great reward and a magnificent light for them in the presence of Allah the Exalted. This light will keep running before them. In this regard, there will be differences among them according to the differences of their deeds in the worldly life.’ (S. HAWWA, 14/439)

 

(20) ‘Worldly life"’—that is, the worldly life which is not spent for the gain of the hereafter and not made a means to obtain the blessings of the realm of eternity—consists purely of these states that deceive children and have no fruit other than fatigue: ‘It is a play,’ it is desired. One struggles and fights. Whether one wins or loses, it ultimately drifts towards nothingness. ‘And it is an amusement.’ These are amusements that keep a person away from their useful work, strength, and duty, and serve no purpose other than killing time. ‘And it is an adornment,’ it is just a show of the kind of clothes, garments, and finery that do not bestow any honor and deceive the heedless such as women and children. ‘And it is a boasting among you,’ a boasting like "I am superior to you, I am the son of so-and-so." Tefahur means a race of boasting. Fahr and pride is a person's relying on things other than himself and boasting. ‘A rivalry in increase of wealth and children,’ is a delusion. For those who live purely for the world, life consists only of these. (ELMALILI, 7/432, 433)

 

‘Just like the example of a rain whose vegetation impresses the farmers.’ Although kuffar here can mean disbelievers in the legally known sense, as narrated from Ibn Mas’ud (ra), it is more preferable for it to be in the sense of farmers or laborers. Because kufr, in its original linguistic meaning, means ‘to cover.’ Since farmers also throw the seed into the soil and cover it, they have been given this attribute. (ELMALILI, 7/433) ‘Then it becomes agitated,’ it overflows and becomes lush, or it starts to dry and fails. ‘And you see it turned yellow. Then it becomes a handful of debris.’ This is the example of the worldly life. (ELMALILI, 7/433)

 

‘And in the Hereafter is severe punishment.’ What is meant by ‘severe punishment’ in this sentence is Hell. The severe punishment in Hell includes punishments such as being burned in fire, being fed thorns and zaqqum, being made to drink boiling water and pus, having boiling water poured over them, and being beaten with iron clubs. (I. KARAGOZ, 7/598)

 

That is, the result of the devotion to worldly life is a harsh pain. Therefore, the news of punishment is given first here. ‘And forgiveness from Allah,’ there is a forgiveness that covers all sins, makes one forget the hardships, and whose content is impossible to describe. ‘And there is Approval (Ridvan)’ which is reaching the pleasure of Allah, which is greater than everything and superior to every pleasure. According to the verse "Allah is pleased with them and they are pleased with Him..." (Beyyine 98/8), being both pleased with and being pleased by Him, and eternal contentment, is the greatest of all happiness and the most sublime of all festivities. This is promised to the believers who do not make worldly life their goal but work for the hereafter. (ELMALILI, 7/432)

 

‘There is forgiveness from Allah and approval.’ It is seen that two things are mentioned in return for a severe punishment: (1) Forgiveness, (2) Approval. This shows that Allah's attribute of mercy prevails over His attribute of wrath. In short, ‘worldly life is nothing but the enjoyment of delusion"’; this consists of pleasure, but it is a pleasure of deception. (ELMALILI, 7/433)

 

Hadith: Ibn Jarir narrates... Abu Salama narrates from Abu Hurairah that he said: The Messenger of Allah (pbuh) said: "A place in Paradise the size of a whip is better than the world and everything in the world. Read the word of Allah the Exalted: 'The worldly life is nothing but the enjoyment of delusion'." This hadith is established in the Sahih without this last addition. Allah knows the truth best. (S. HAWWA, 14/464)

 

57/21-24 RACE TOWARD PARADISE

 

Translation

 

21- (O people! through repentance and righteous deeds) Race / compete toward a forgiveness from your Lord and a Paradise whose width is like the width of the heaven and the earth, prepared for those who believed in Allah and His Messengers. That is the favor of Allah which He bestows upon whom He wills. And Allah is the possessor of great favor.

 

22- (O people!) No disaster strikes upon the earth or among yourselves (such as famine, calamity, and disease) except that it is in a Book (Lawh-i Mahfuz) before We bring it into being. Indeed that, for Allah, is easy.

 

23- (O people! Everything being written beforehand is) In order that you not despair over what has eluded you (bowing down saying it is Allah's decree) and not exult [in pride] over what He has given you. And Allah does not love any self-deluded and boastful person.

 

24- (Those are the ones) who are stingy and enjoin upon people stinginess. And whoever turns away (from spending his wealth in the way of Allah), then indeed, Allah is the Free of need (Gani), the Praiseworthy (Hamid).

 

Commentary

 

(21) ‘Race toward a forgiveness from your Lord and a Paradise whose width is like the width of the earth and the heaven.’ Sabiqu: Compete, that is, strive to surpass the foremost of the nations before you and to go further than them to prepare the necessary causes to reach the forgiveness of your Lord, the described Paradise, and the pleasure of Allah, like racers competing in the racing fields for good and righteous deeds. (ELMALILI, 7/434)

 

This verse is not intended to describe the literal length and width of Paradise. Indeed, while it is stated here that ‘Paradise is as wide as the earth and the heaven,’ in Al-i Imran 133, the expression used is ‘A Paradise whose width is as the heavens and the earth.’ When these two verses are read together, conceptions are formed in the human mind that there will be gardens and many places in Paradise and that mankind can go wherever he wishes. So much so that the entire universe is like a promenade, and there will be no obstacles there as there are in the world. (MAWDUDI, 6/125)

 

Nesafi says: ‘This command (that is, the expression 'prepared') is evidence that Paradise is a created being.’ That is, Paradise exists now / at this moment; whoever asserts that it will be created later is in error because of this verse. (S. HAWWA, 14/442)

 

‘That"’—meaning the promised forgiveness and Paradise—’is the favor of Allah which He bestows upon whom He wills.’ These are the believers. Nesafi says: ‘In this command, there is evidence that no one can enter Paradise except by the favor of Allah.’ (S. HAWWA, 14/442)

 

(22) ‘No disaster strikes upon the earth or among yourselves except that it is in a Book (Lawh-i Mahfuz) before We bring it into being.’ A disaster (musibat) is an event or calamity that touches a person severely, like a bullet hitting its target. A disaster occurring on the earth refers to calamities and losses that cause any harm or destruction on the ground. This includes drought, famine, calamities affecting crops or animals, the destruction of a house or city, land loss, and all other harms such as earthquakes. A disaster among the souls refers to pains related to people such as death, illness, wounds, fractures, imprisonment, torture, hunger, thirst, and poverty. Just as sweet successes are the favor of Allah, all disasters are a decree written in the eternal knowledge of Allah or in the Lawh-i Mahfuz. (ELMALILI, 7/434, 435)

 

‘Indeed that, for Allah, is easy.’ Ibn Kesir says: ‘That is, for Allah the Exalted to know things before they happen and to write them according to their existence when the time comes is very easy for Allah, the All-Mighty and Majestic. Because He knows what has happened, what is happening, what has not happened, and how it will be when it does happen.’ (S. HAWWA, 14/443)

 

Hadith: Imam Ahmed narrates... I heard Abu Abdurrahman el-Hubuli saying: I heard the Messenger of Allah (pbuh) saying: ‘Allah the Exalted decreed the destiny and the measure of everything fifty thousand years before He created the heavens and the earth.’ Muslim also narrated this in his Sahih, and Ibn Wahb, one of the narrators in the chain of the hadith, further narrates: ‘And His Throne was upon the water.’ Tirmidhi also narrated this and said it is hasen-sahih. (S. HAWWA, 14/465)

 

(23) ‘That writing (destiny) is for this wisdom: so that you do not grieve over the worldly blessings you have lost.’ Finding consolation by saying "This was Allah's decree," and thus preserving your strength. ‘And so that you do not exult over what He has given you,’ thinking of the end without being arrogant, saying ‘This is from the favor of my Lord to test me whether I will be grateful or ungrateful’ (Naml 27/40). For those who have faith that everything has been decreed, and whose hearts harbor a sense of respect for the remembrance of Allah and the truth that has descended, even if they feel grief or emotion as a human being in the face of the bitter or sweet scenes of destiny revealed by Allah the Exalted through events, they do not lose themselves; they do not get carried away by the agony of grief or the pride and excitement of joy. Knowing that all of it descends from the Truth and that there are many hidden wisdoms, in both states, they bind their heart to the joy of Allah's forgiveness and approval and attend to their duty with feelings of humility and contentment. (ELMALILI, 7/435)

 

Ibn Kesir says: ‘That is, do not boast against people with the blessings that Allah the Exalted has given you. Because this is not something that happened through your own work and effort. it is due to the destiny of Allah the Exalted and His provision for you. Therefore, do not accept the blessings of Allah as a reason to be transgressing and spoiled. Do not attempt to boast against people with them.’ (S. HAWWA, 14/443)

 

‘Allah does not love any self-deluded and boastful person.’ Nesafi says: ‘Because a person who boasts by rejoicing in his share in the world becomes arrogant with this, brags against others, and puts on airs of greatness against people.’ İkrime says: ‘There is no one who does not rejoice or grieve. But turn your joy into gratitude and your grief into patience.’ (S. HAWWA, 14/443)

 

(24) Meaning ‘such as those’ or ‘they are such people who are stingy;’ they are jealous of their wealth, withhold it, and are stingy regarding giving charity, helping, and spending in the way of Allah. ‘And they enjoin upon people stinginess,’ this situation occurs in two ways: either they say it directly with their mouths as if they are giving advice and encourage tightness and stinginess by talking about economy and management. Or they become an example of stinginess to everyone through their behavior. ‘And whoever turns his back,’ turns away from spending in the way of Allah, ‘let him know that indeed, Allah alone is the Free of need (Gani) and the Praiseworthy (Hamid).’ He alone is the one who has no need and is worthy of being praised and glorified in His essence. Allah's possession does not decrease by their turning away; the harm belongs to themselves. The need is also theirs. (ELMALILI, 7/435, 436)

 

57/25-29 WE SENT THE BOOK AND THE BALANCE SO THEY MAY ESTABLISH JUSTICE

 

Translation

 

25- I swear that We sent Our Messengers with clear miracles and We sent down with them the Book (containing rulings) and the balance (justice and measure) so that people may uphold justice (in accordance with revelation). And We sent down (created and bestowed) iron, wherein is great might and many benefits for people, so that Allah may make evident who helps Him (His religion) and His Messengers in the unseen / without seeing Him. Indeed, Allah is Powerful and Exalted in Might.

 

26- I swear that We sent Noah and Abraham (as prophets). And We placed prophethood and the Scripture (now) in their descendants. Some of them found the right way. But many of them were defiantly disobedient (fasiq).

 

27- Then We sent Our Messengers following in their (Noah and Abraham's) footsteps. And We sent Jesus, the son of Mary, after them. We gave him the Gospel and placed compassion and mercy in the hearts of those who followed him. As for monasticism (ruhbaniyya): they invented it themselves. We did not prescribe it for them, except (they put it forward) to seek the pleasure of Allah. But they did not observe it with due observance (straying into the belief of trinity and hypocrisy). So We gave those of them who believed (without associating partners) their reward. Many of them are defiantly disobedient (disbelievers).

 

28-29- O you who have believed (in previous prophets / the Torah and Gospel)! Live in accordance with the commands of Allah / beware of acting contrary to Him! Believe also in His (final) Messenger so that He may give you a double portion of His mercy; may He grant you a light by which you will walk (due to your faith) and forgive you. Allah is Forgiving and Merciful. 29- Thus, let the People of the Book (who do not believe in the final Prophet and say, "Be Jews or Christians so you may be guided") know for certain that they are not able to obtain anything from the favor of Allah. Indeed, the favor is in the hand of Allah; He gives it to whom He wills. And Allah is the possessor of great favor.

 

Commentary

 

(25) ‘Indeed We sent Our Messengers with clear evidences and We sent down with them the Book and the balance so that people may uphold justice.’ Here, the mission of the prophets, summarized in a short sentence, must be well understood. It is seen that all prophets were given these three things: (1) Beyyinat: That is, clear signs that they are the true prophets of Allah. What is Truth and what is Falsehood has been proven with verses and evidences; furthermore, the characteristics of the right and wrong paths regarding belief, morality, and human relations have been explained clearly and without leaving room for doubt. (2) The Book: Given to mankind so that he can find the path of guidance he needs. (3) The Balance (Mizan): The measure that shows the difference between truth and falsehood when weighing, and reveals the points of excess, deficiency, and moderation in terms of thought, morality, and practice. (MAWDUDI, 6/127)

 

The reason these three things were sent to the world along with the prophets is for them to make justice and moderation dominant in individual and social life. Thus, on one hand, they reveal and properly implement the rights of Allah over His servants, the rights of the soul over the person, and the rights of people over each other in practice; on the other hand, based on these principles, they organize social life in a way that will root out oppression in society. To ensure that every member of society can obtain their own rights and give the rights of others, they establish a balance free from extremes in every field—cultural, moral, economic, etc. (MAWDUDI, 6/127, 128)

 

‘And We sent down iron, wherein is great might and many benefits for people.’ In the 25th verse, it is mentioned that iron, which is both a symbol of power and provides various benefits to people, was created as a blessing. The word meaning "sending down" is in the sense of "He created, He bestowed, He inspired the ability to use it in man," as in the verse Zumar 39/6. (From Ibn Ashur) From the style of the verse, it is understood that those who want to help the religion of Allah and His prophets and want to uphold truth and justice must possess the material power and political authority symbolized by iron to realize these goals. (QUR’AN WAY, 5/252)

 

‘And We sent down iron,’ that is, We created it abundantly, informed of its existence, and taught its use. ‘In it is severe might (be’s).’ That is, there is a strong blow, a harsh punishment. Steel weapons and instruments of war are made from it. ‘And it has many benefits for people.’ There is no craft from needle to thread in which the service and benefit of iron is not present. Iron is like both the backbone and the hand and nail of all industry. (ELMALILI, 7/436)

 

‘And so that Allah may make evident who in the unseen"’—while He is unseen (ghayb) to them—’helps Allah and His messengers"’—as expressed by Nesafi, by using swords, spears, and other weapons to perform jihad against the enemies of religion. ‘Indeed, Allah is All-Strong (Qawi)"’—who eliminates the power of those who turn away from His religion through His strength—’and All-Mighty (Aziz)"’—who gives steadfastness and tranquility to the hearts of those who attempt to help His religion through His glory. (S. HAWWA, 14/446)

 

Allah the Exalted informs here that divine justice should dominate life, and for this, every kind of power should be obtained by benefiting from iron. (H. T. FEYIZLI, 1/540)

 

In the 25th verse, it is informed that three things were sent down: the Book, the Balance, and Iron. The Book points to theoretical powers, the Balance to practical powers, and Iron to the elimination of evil things. The Book represents knowledge, the Balance represents justice, and Iron represents power. Consequently, Islamic Civilization is based on (a) Knowledge, education, and culture, (b) Justice in politics, measure, weight, labor, rights, law, wages, and social relations, (c) Power in military, industry, economy, and trade. To have a developed and advanced state and society, it is necessary to develop and progress in these three areas. Science, justice, and industry are essential for building civilization. (I. KARAGOZ, 7/609)

 

(26) ‘I swear that We sent Noah and Abraham. And We placed prophethood and the Scripture in their descendants. Some of them found the right way. But many of them were defiantly disobedient.’ Although the prophet put forward clear evidences, the fact that people do not believe is not new; it is a situation that has been continuing since old times. Here, there is consolation for our Prophet (pbuh), who showed extreme desire and effort for everyone to believe. (O. CELIK, 5/52)

 

The word ‘muhted’ (guided) being singular indicates the fewness of those who believe, while the word ‘fasiq’ being plural indicates the majority of disbelievers. The word fasiq means one who abandons obedience. Saying ‘most of them were disobedient’ expresses both that most people are disbelievers and that they do not obey. Rebellious and disbelieving people are called fasiq. (I. KARAGOZ, 7/611)

 

(27) ‘Then We sent Our messengers following in their footsteps. And We sent Jesus, son of Mary, after them and gave him the Gospel.’ The Gospel is the book Allah revealed to Jesus (as). ‘Those who followed him"’—these are the Apostles (Hawariyun) and those who followed in their footsteps; ‘We placed in their hearts compassion"’—tenderness of heart, which means awe (khashyat), ‘and mercy"’—or love and gentleness towards the creatures or towards their brothers. (S. HAWWA, 14/448)

 

‘As for the monasticism they invented,’ Nesafi says: ‘Monasticism is their fleeing to the mountains and taking refuge there to devote themselves to worship with the intention of escaping from falling into trial (fitne) regarding religion. The estimation of the expression is: They put forward a monasticism which they invented themselves and vowed.’ (S. HAWWA, 14/448)

 

‘We did not prescribe it for them.’ That is, it is not Us who made monasticism obligatory upon them. ‘But they did it to seek the pleasure of Allah.’ Nesafi says: ‘But they brought this out with the intention of seeking the pleasure of Allah.’ (S. HAWWA, 14/448)

 

Monasticism: Those who came after the first generation of Christians abandoned monasticism in religion, sincerity in worshiping Allah, and piety in lifestyle over time. They caught themselves up completely in the temporary interests of worldly life. Under the guise of monasticism and sainthood, they forced people to obey their own dogmas (9/31). They led many people astray from the path of Allah and seized people's gold, silver, and property in the name of religion (9/34). They sold the verses of Allah the Exalted for money. They even marketed what they sold with their own hands to people by saying, "These are the verses of Allah" (2/79, 3/78). They forgave sins in return for investments made in the church and sold the keys of heaven to people. Thus, they formed stocks of gold, silver, and wealth (9/34, 35). Of course, among them, there were also true monks, hermits who judged with justice, and sincere and humble believers who did not abandon sincerity in worshiping Allah. (5/82; I. KARAGOZ, 7/613)

 

It is Allah the Exalted who informs of religious rules through His prophets and books. It is not in accordance with the divine will to establish a religious rule that has no place in the Book and was not reported by the prophet. In this regard, it is necessary to stay away from innovations (bid’ah). Hadith: Our Prophet (pbuh) said on this subject: "Whoever brings out something that is not in Islam in the name of religion, it is rejected." (Bukhari, Sulh 5). Hadith: "Everything subsequently invented in the name of religion is a bid’ah. Every bid’ah is misguidance, and every misguidance is in the fire." (Nasai, Iydeyn 22; Muslim, Juma 43; I. KARAGOZ, 7/614)

 

‘But they did not observe it with due observance.’ Ibn Kesir says: ‘That is, they did not fulfill the task they took upon themselves properly. They are censured in two respects with this expression: First, for bringing out something as a bid’ah in the religion of Allah which Allah had not commanded, and second, for not fulfilling properly what they took upon themselves as an act they thought would bring them closer to Allah.’ (S. HAWWA, 14/448)

 

Hadith: "Every prophet has a monasticism. The monasticism of this ummah is jihad in the way of Allah the Exalted." (From Ahmed b. Hanbel 3/82; O. CELIK, 5/53)

 

That is, the spiritual development of this ummah is possible not by abandoning the world but by performing jihad in the way of Allah. Therefore, instead of fearing trials and withdrawing to forests and mountains, members of the Islamic ummah are in a position to eliminate trials and corruption by striving (mujahada) in the way of Allah against them. (MAWDUDI, 6/130)

 

Hadith: Ibn Abi Hatim narrates... Ibn Mas’ud said: The Messenger of Allah (pbuh) said to me, "O Ibn Mas’ud," and I said, "At your service, O Messenger of Allah"; he said: "Do you know that the Children of Israel were divided into seventy-two sects and no sect was saved except three? One of these sects stood up between kings and tyrants after Jesus (as) son of Mary and invited them to the religion of Allah and the religion of Jesus son of Mary. They fought the tyrants and this sect was killed; but they were patient and saved. Later, another sect appeared that did not have the power to fight. These also stood up between kings and tyrants and called them to the religion of Allah and the religion of Jesus son of Mary. This sect was also killed, cut into pieces with saws, and burned in fires. These also were patient and saved. After them, another sect appeared. They did not have the power to fight or to uphold justice properly. Therefore, they went to the mountains. They engaged in worship there and started monasticism. This is what Allah the Exalted mentions in the command: 'As for the monasticism they invented, We did not prescribe it for them'." (S. HAWWA, 14/466)

 

(28, 29) ‘O you who have believed (in previous prophets / books)!’ By obeying the Book of Allah, praying to Him, and spending in His way, ‘Fear Allah and"’—by confirming Muhammad (pbuh), following his sunnah, and helping his religion—’Believe