CHAPTER 49: AL-HUJURAT (THE PRIVATE ROOMS / THE DWELLINGS)

 

It was revealed in the Medina period. It consists of 18 verses. The Surah takes its name from the word "hujurat" in the fourth verse, which means "rooms." (H. T. FEYIZLI, 1/514)

 

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

 

49/1-5 DO NOT PUT YOURSELVES FORWARD BEFORE ALLAH AND HIS MESSENGER

 

Translation

 

1- O you who have believed! Do not put yourselves forward before Allah and His Messenger (in your actions, words, and judgments). Be mindful of Allah and live in accordance with His commands and prohibitions. Indeed, Allah is Hearing and Knowing (of everything).

 

2- O you who have believed! Do not raise your voices above the voice of the Prophet, and do not be loud to him in speaking as you are loud to one another (when calling out); lest your deeds become null while you perceive not.

 

3- Indeed, those who lower their voices in the presence of the Messenger of Allah (those who are well-mannered and do not put their ego forward)—they are the ones whose hearts Allah has tested for righteousness (taqwa). For them is forgiveness and a great reward.

 

4- (O My Messenger!) Indeed, those who call as you from behind the private rooms—most of them do not use their reason (for respect).

 

5- And if they had been patient until you could come out to them, it would have been better for them. But Allah is Forgiving and Merciful.

 

Commentary

 

(1). ‘O you who have believed! Do not put yourselves forward before Allah and His Messenger. Be mindful of Allah, and live in accordance with His commands. Indeed, Allah is Hearing and Knowing.’ The expression "to put forward or go before" can be used in both literal and figurative senses. Accordingly, the command "do not put yourselves forward before Allah and the Prophet" means do not engage in any matter, do not set rules, and do not make decisions without considering the commands, prohibitions, halal, haram, judgments, and recommendations of Allah and His Messenger. (..) In the verse, believers are prohibited from attempting an action, determining a principle, giving a fatwa, or saying and doing things contrary to the Quran and Sunnah by following their whims in haste or under pressure without regarding Allah’s Book and the Prophet’s Sunnah. (I. KARAGOZ, 7/277)

 

The apparent meaning of the verse is that it is general, covering both words and deeds. Just as it includes not attempting to answer a matter before him when it arises in the assembly of the Messenger of Allah, it also includes not walking ahead of him without permission, a sign, or a need, and not starting to eat before him at the table; in the methodology of jurisprudence (usul), this is termed general metaphor or metonymy in expression. (..) This is also the meaning behind the impermissibility of getting ahead of the imam in prayer in any way. If someone were to be appointed as an imam and lead the prayer in the presence of the Messenger of Allah, it would not be valid without his permission. Thus, this verse is cited as evidence for the necessity of complying with the Sharia in everything. (ELMALILI, 7/189)

 

In Surah al-Hujurat, there is a warning that believers should not make independent decisions by going ahead in their dealings and actions, and that they must first investigate what commands have been ordained regarding these matters in the Book of Allah and the Sunnah of the Prophet. Furthermore, this situation is not restricted only to the personal affairs of Muslims. On the contrary, it encompasses all types of social relations. In fact, this is the fundamental article of the Islamic constitution, and the Islamic state, its judicial mechanism, and its assembly must comply with this ruling. No free decision can be taken outside of or against this ruling. (MAWDUDI, 5/404)

 

It has been narrated that the verse was revealed upon the dispute between Abu Bakr and Umar in the presence of the Prophet regarding who should be appointed as the emir for the tribe of Banu Tamim, or upon some companions slaughtering their sacrifices before the Eid prayer and the Prophet ordering them to slaughter their sacrifices again. (H. DONDUREN, 2/819, from Bukhari and Tabari)

 

‘Be mindful of Allah (Sakının).’ For a person to be muttaqi (righteous/mindful), he must believe and avoid shirk (associating partners with Allah), denial, and nifaq (hypocrisy); he must observe the commands and prohibitions, the halal and haram, and the principles and judgments of Allah and the Prophet; and he must avoid all sins and doing things that will harm him in this world and the hereafter. (I. KARAGOZ, 7/278)

 

‘Indeed, Allah is Hearing and Knowing.’ Sami’ and Alim are two of the most beautiful names of Almighty Allah. Sami’ means the one who hears every word, every prayer, and the one who listens. Allah hears every word of people, whether good or bad, even down to their whispers, and does what is necessary; He hears prayers and supplications and responds. Alim is an exaggerated form of the word alim (knower) and means the one who knows everything very well. Truly, Allah knows what has happened and what will happen, the visible and invisible realms, what goes on in the heavens and the earth, the past, the present, and the future, all living and non-living beings, and all the secret and open deeds of people. (I. KARAGOZ, 7/278)

 

(2). ‘O you who have believed! Do not raise your voices above the voice of the Prophet.’ Nasafi says: ‘When you speak with one another, what is required of you is not to raise your voice higher than the limit reached by his voice, (..) but to lower it so that the volume of the voice of the Messenger of Allah is greater than yours. So that his superior merit over you is clear, and his being ahead and prominent is explicitly evident.’ (S. HAWWA, 14/18)

 

‘Do not be loud to the Prophet as you are loud to one another.’ Nasafi states: ‘When you speak to him without him speaking, do not attempt to raise your voice, which has been forbidden to you. On the contrary, do not reach the level of speaking loudly as you do among yourselves. When speaking with him, speak with soft words almost like a whisper, which is the opposite of shouting. Or, do not say to him: 'O Muhammad, O Ahmad,' (do not address him by his name). Instead, address him as: 'O Prophet!', be calm towards him, and honor him.’ (S. HAWWA, 14/19)

 

Hadith: After this verse was revealed, Abu Bakr began to speak with the Prophet (pbuh) as if speaking in secret, and the volume of Umar’s speech dropped to such an extent that it required asking again. Thabit ibn Qays, who had a naturally loud voice, stopped coming to the presence of the Prophet out of fear that "his deeds would be nullified." However, the Messenger of Allah said to him: "O Thabit! You live with good, and you will die with good. You are among the people of Paradise." (H. DONDUREN, 2/819, from Bukhari, Muslim, and Ibn Hanbal)

 

In Surah al-Baqara, the command of Almighty Allah states: "And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever—for those, their deeds have become worthless in this world and the Hereafter." (al-Baqara 2/217). In Surah al-Hujurat, it is stated: "Do not raise your voices above the voice of the Prophet... lest your deeds become null while you perceive not." (verse 2). From the fact that the nullification of deeds is mentioned in both verses, we understand that acting contrary to etiquette towards the Messenger of Allah (pbuh) almost approaches apostasy (irtidad) if it is not intentional, and if it is done intentionally, it is apostasy itself. (S. HAWWA, 14/52)

 

From Ibn Kathir: ‘Raising the voice near his grave is a detestable thing just like raising the voice in his presence while he was alive. Because just as the Prophet was honorable while alive, he must be respected at his grave at all times.’ (S. HAWWA, 14/19)

 

(3). ‘Indeed, those who lower their voices in the presence of the Messenger of Allah—they are the ones whose hearts Allah has tested for righteousness. For them is forgiveness and a great reward.’ As Nasafi said, the expression used indicates that this behavior of those who lower their voices is highly favored and that these deeds are approved. Furthermore, with these expressions, the gravity of the actions of those who raise their voices is also implicitly stated. (S. HAWWA, 14/20)

 

"Allah's testing" is not knowing through experience, but the act of examining. Allah has no need to know through experience. The test in the verse is to reveal those who speak the truth from those who lie. Allah’s testing of the companions' hearts for taqwa means expanding their hearts, bringing them to sincerity, and purifying them from sin. (I. KARAGOZ, 7/282, 283)

 

Scholars have shown this verse as evidence for the prohibition of raising voices near the Prophet’s (pbuh) noble grave and during the reading of his noble hadiths. Because his respectability after death is like his respectability while alive. Abu Hayyan also mentions that raising the voice in the presence of a scholar is makruh (disliked). It is not unlikely that performing such an act with the intention of harrassing or belittling those whom it is absolutely haram to harrass or belittle is also haram. However, as is clearly known, there are different levels of being haram. (S. HAWWA, 14/49)

 

Hadith: Let us also state that this verse shows that hearts are also tested. Some lose the test, and some achieve success. This Sahih hadith also testifies to this: "Fitnahs (trials/tribulations) are presented to hearts one by one. Whichever heart drinks in those fitnahs, a black spot is placed upon it. Whichever heart rejects it, a white spot is placed upon it. Finally, two types of hearts emerge. One is white like a smooth rock; no fitnah can harm it as long as the heavens and the earth remain. The other is like an overturned, blackish vessel. It neither recognizes the good as good nor the evil as evil, except for what it has been made to drink from its whims." (S. HAWWA, 14/49, from Muslim)

 

(4). ‘Indeed, those who call you from behind the private rooms—most of them do not use their reason (for respect).’ (..) Almighty Allah refers to an event that occurred in the ninth year of the Hijra, named the "Year of Delegations," when a delegation from the Banu Tamim came to the Messenger of Allah. The reason this year is called the "Year of Delegations" is that after the conquest of Mecca, delegations came from everywhere and entered Islam in crowds. These people were Bedouins raised in the desert and were rough individuals. They shouted from the entrance of the rooms belonging to his wives that opened into the Prophet's Mosque, calling out: "O Muhammad! Come out to us." The Messenger of Allah did not favor this coarseness and disturbance; upon this, (..) (this) verse was revealed. (S. KUTUB, 9/321)

 

(5). ‘And if they had been patient until you could come out to them, it would have been better for them. But Allah is Forgiving and Merciful.’ The Banu Tamim had come to Medina to intercede for the prisoners of the Banu Anbar, who were a branch of their own. Half of them were released, and a ransom was taken for the other half. It has been said that if they had been patient, all of them could have been released. (H. DONDUREN, 2/819, from Kurtubi and Elmalılı)

 

48/6-10 THE MESSENGER OF ALLAH IS AMONG YOU

 

Translation

 

6- O you who have believed! If a rebellious evil-doer (fasiq) brings you any news, investigate its correctness. Lest you harm a people in ignorance and become, over what you have done, regretful.

 

7-8- (O companions of the Prophet!) And know that among you is the Messenger of Allah. If he were to obey you in much of the matter, you would surely be in difficulty. But Allah has endeared to you the faith and has made it pleasing (beautified) in your hearts and has made hateful to you disbelief, defiance, and disobedience. Those are the ones who are the [rightly] guided. 8- [It is] as a bounty from Allah and favor. And Allah is Knowing and Wise.

 

9- (O Muslims!) And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly.

 

10- The believers are but brothers, so make settlement between your brothers. And fear Allah (live according to His commands and prohibitions) that you may receive mercy.

 

Commentary

 

(6). ‘O you who have believed! If a rebellious evil-doer (fasiq) brings you any news, investigate its correctness,’ do not be carried away suddenly, but ask for clarification, investigate, understand, and listen. One who does not avoid fisq (sin, disobedience, and denial) will not avoid lying. The opposite of a fasiq is a person of justice (adil). (ELMALILI, 7/195)

 

The word "fasiq" mentioned in the verse means a person who does not obey Allah and the Prophet. This concept expresses individuals who display all kinds of sinful beliefs, words, actions, and behaviors. Therefore, just as a disbeliever, polytheist, and hypocrite is a fasiq, those who perform sinful actions such as lying, drinking, gambling, fornication, theft, murder, backbiting, slander, false testimony, concealing testimony, damaging personal and public property, as well as those who abandon acts of worship such as prayer, fasting, pilgrimage, and zakat, are also fasiq. (..) In this verse, the concept of fasiq is used in the sense of a sinner. (I. KARAGOZ, 7/285)

 

Almighty Allah makes His command specific to investigating the news brought by a fasiq. Because it is likely that the news he brings is a lie. Furthermore, in an Islamic society, a suspicion should not spread regarding every piece of news transmitted among the individuals who make up that society. Otherwise, the flow of information between Muslims would tend to become paralyzed. In a believing society, the norm is that its members are reliable and the news they transmit to each other is believable and acceptable. However, a fasiq is under suspicion until the truth of the news he has brought emerges. (S. KUTUB, 9/322)

 

Almighty Allah commands acting firmly regarding the news brought by a fasiq. Thus, the necessary precautionary measure is taken in this matter. This is so that one stays away from giving a judgment based on his word. Because the news of a fasiq may be a lie or an error itself, and the judge who gives a judgment according to his word would also be following him in this matter. Almighty Allah has forbidden following the path of those who cause corruption. (S. HAWWA, 14/23, from Ibn Kathir)

 

In the noble verse, there is evidence for accepting the news (habar-i wahid) of a person who is just. Because if we were to hesitate regarding the news brought by such a person, we would hold him and the fasiq as equal and would have limited him in this matter without any benefit being involved. (S. HAWWA, 14/23, from Nasafi)

 

The fasiq, whom we translate as "one who has gone astray," means one who does not comply with the commands of the religion; a person who carries false news is also included in this concept. The companions of the Prophet were generally accepted as truthful, honest, and righteous people. Accordingly, the word fasiq in the verse is not the attribute of Walid, but of the unknown person who carried the false news to him. The general ruling derived from the verse is not to trust the news and information given by those whose status is unknown or who are known as liars and those who do not refrain from sin, not to give judgment according to these, and not to take action. (QUR’AN WAY, 5/90)

 

According to Razi, (..) the verse in question was revealed to express a general ruling. Therefore, one should not credit the words of those who say this verse was revealed about such-and-such a person. Because neither Allah the Almighty nor the Prophet (pbuh) said that it was revealed about a specific person. Furthermore, claiming that this verse was revealed about Walid means characterizing him with fisq. This is not something to be said for a companion. Because even if we accept such an event to be true, we can at most think that the companion in question made a mistake. One who makes a mistake is not called a fasiq. (M. DEMIRCI, 3/174)

 

‘(Lest) you harm a people in ignorance and become, over what you have done, regretful.’ That is, you would attack a group without knowing the truth of the matter or the essence of the event. This command has been given to prevent this. (S. HAWWA, 14/24)

 

Hadith: "It is enough of a lie for a person to say (transmit to others) everything he hears." (Muslim, Muqaddimah 5; I. KARAGOZ, 7/286)

 

News is a trust. Turning it upside down and distorting it is betrayal, lying, disrespect toward people, deceiving them, and violating their right to receive information. Therefore, telling lies, writing and spreading false news, and acting upon false news to harm innocent people are great sins. (I. KARAGOZ, 7/286)

 

It is not permissible to give judgment or act based on the news and information provided by someone who acts contrary to the commands of the religion and has no concern for sin, nor is it permissible to bring people of this character to office. (I. KARAGOZ, 7/287)

 

(7, 8). ‘And know that among you is the Messenger of Allah.’ That is, know that among you there is also the Messenger of Allah. Glorify him, show him respect. Be well-mannered toward him and obey his commands. He knows better the things that are to your benefit and interest, and he has more compassion toward you than you have for yourselves. His opinion about you is more perfect than your own opinions about yourselves. (S. HAWWA, 14/24, from Ibn Kathir)

 

‘If he were to obey you in much of the matter, you would surely be in difficulty. But Allah has endeared to you the faith and has made it pleasing in your hearts and has made hateful to you disbelief, defiance, and disobedience. Those are the ones who are the [rightly] guided.’ Accordingly, knowledge alone is not sufficient for faith. For a will to become an action, love is also necessary. Therefore, the head of religion is (1) firm belief, (2) love, and (3) submission. Verse: "Say: If you love Allah, then follow me, so that Allah will love you and forgive your sins." (Alu Imran 3/31). Hadith: "A person is on the religion of his friend. Therefore, let one of you be careful about whom he befriends." (H. DONDUREN, 2/820, from Abu Dawud, Tirmidhi, and Ibn Hanbal)

 

Some jurists have also derived the following rulings from the verse: Since it is not permissible to judge and take action based on the news and information provided by someone who acts contrary to the commands of religion and has no concern for sin, it is also not permissible to bring such people to office, choose them as leaders, or pray behind them. (QUR’AN WAY, 5/91)

 

‘[It is] as a bounty from Allah and favor.’ Ibn Kathir says: "This favor He has granted you is a bounty from Him upon you and a blessing given from His presence." ‘And Allah is Knowing and Wise.’ He is the one who knows very well who deserves guidance and who deserves to go astray. He is the one who is wise, with infinite wisdom in His word, deed, Sharia, and predestination. (S. HAWWA, 14/25)

 

(9). ‘And if two factions among the believers should fight, then make settlement between the two.’ The addressees of this command are all Muslims who have the opportunity to reconcile these two groups, other than the two fighting groups themselves. In other words, in the sight of Allah, it is not favored for Muslims to just watch two groups fighting within them. In the event of this sad occurrence, all Muslims should feel the pain of this event within them and strive to find a middle ground between them. They should instill the fear of Allah in the warring opposing groups and, by contacting the leading figures of the parties, investigate the reasons for the war and try to reconcile them by showing all kinds of effort. (MAWDUDI, 5/408, 409)

 

In Almighty Allah's command "make settlement between them," the address is to those who have the authority of command. This has also been reported from Ibn Abbas. In such a case, reconciling is obligatory (wajib). Likewise, as long as the group that exceeds the limit (fie-i baghiye) continues to fight, they are fought against. If they give up fighting and stay away from war, they are left alone. (S. HAWWA, 14/27, from Alusi)

 

‘But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah.’ As understood from this expression, the command to intervene is not a punishment for the rebellious and revolting group. What is intended is to prevent their attacks and to have them accept what is right according to the Book of Allah and the Sunnah of the Prophet and to give up the attack. If the rebellious group accepts to comply with this command, it is necessary to stop using force against them. Because this is the true purpose and final goal of the war. After this, it is not correct to violate the boundaries (hudud) and oppress them. What needs to be done is to investigate the reasons for the dispute in question in the light of the Book of Allah and the Sunnah of the Prophet and for the authorities to decide who is in the wrong. (MAWDUDI, 5/409)

 

‘And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly.’ Here, it is not only commanded to reconcile the two sides, but it is also emphasized that they must be reconciled with truth and justice. In this regard, it is clear that stopping the war without considering who is right or wrong carries no value in the sight of Allah. Furthermore, it is not correct to try to reconcile the two groups by siding with the wrong party and putting pressure on the right party. Because true peace is only the peace based on truth and justice. Otherwise, the corruption continues, and the courage of the aggressive side increases. As a result, since the cause of this corruption will not have been removed, the corruption will increase further and emerge again and again. (MAWDUDI, 5/409)

 

The 9th verse does not speak about the war between the state and groups that unjustly rebel against it, but about the disagreements and fights occurring among the people; it speaks about the obligation of the strong majority, the rest of the people, to reconcile the parties within the measures of justice and equity, to find a middle ground between them, and if necessary, to prevent injustice by resorting to force. Rebellious groups (baghis) who rise against the state and do not bow to the law have been included in the scope of this verse by the mujtahids because they have unjustly declared war against the rest of the people and caused harm; with some exceptions, they have been subjected to the same ruling and process. (QUR’AN WAY, 6/93)

 

Baghy in the dictionary means: exceeding the limit, rebelling, attacking. As a term, it means rebelling against the legitimate head of state based on an evidence that one sees as correct for oneself. Like the rebellion of the Kharijites against Ali (ra). The hadiths of the Prophet, "Whoever takes up arms against us is not of us," (Bukhari, Fiten 7; Muslim, Iman 161, 163) and "Death on the path of baghy is a death of jahiliyyah," (Bukhari, Fiten 2) are noteworthy. The prisoners and wounded of the rebels are not immediately killed, those who flee are not pursued, and their property is not considered booty. According to the Hanafis, compensation for the damage the rebels cause to property and life is not required. Just as sin and expiation are not required for those who fight alongside the state power, they do not need to compensate for the damage they cause to property. (H. DONDUREN, 2/819)

 

The Islamic society must not remain indifferent and insensitive to unjust conflicts occurring both outside and inside, and must do its best to ensure peace and justice. In accordance with this noble verse, there should be a peace force consisting of Muslims; this force should work so that war does not break out among Muslims, and if it has broken out, to end it and ensure peace with justice. All Islamic Countries should participate in this peace force so that peace can be achieved. (I. KARAGOZ, 7/292)

 

Some Hanbali scholars have also explicitly stated that fighting against the rebels is superior to jihad. As evidence for this, they point out that during his caliphate, Ali (ra) left jihad and fought against them. The truth is that this will not be accepted absolutely. On the contrary, if he fears that a great corruption will emerge due to the abandonment of fighting against them, then repelling such a corruption is greater than the interest (maslahat) of jihad. According to the interest of the noble verse, the rebel (baghi) is a believer. Because both the group that rebels and the group against whom the rebellion is made are characterized as believers. (S. HAWWA, 14/28, from Alusi)

 

(10). ‘The believers are but brothers.’ For they all unite on the basis of faith, which is the cause of eternal life, and are religious brothers. ‘So make settlement between your two brothers’ whenever two individuals or two groups of believers fall out, immediately find a middle ground and reconcile them; this is the requirement of brotherhood in religion. ‘And fear Allah’ that is, this settlement and brotherhood are from taqwa. Guard yourselves against falling out; if there is no peace and goodness among the believers themselves, if their brotherhood is not strong, they cannot struggle against the disbelievers, and they cannot be well protected from the punishment of Allah. Therefore, fear Allah, do not fall out; if you do fall out, do not refrain from reconciling and being reconciled, and follow the path of taqwa in every matter. ‘That you may receive mercy.’ (ELMALILI, 7/201)

 

‘..make settlement between your brothers’ means be in peace, do not fight, do not hit, do not oppress each other, and reconcile those who are fighting, hostile, and resentful. (I. KARAGOZ, 7/296)

 

Believers are brothers by sharing each other's pain, by preventing each other from doing evil and leaning toward falsehood, by helping each other in goodness, by greeting each other, visiting each other, giving gifts to each other, protecting each other, walking in the way of Allah, and being united against the enemies of Islam. The superiority among them is only through taqwa, by living in accordance with the commands of Allah. Apart from this, none of the blood ties and human measures and methods can establish this brotherhood brought by religion. Therefore, believers who have avoided shirk must know that they are brothers in terms of faith, even if they cannot fully fulfill the practical conditions of Islam related to deeds, and they must unite in the cause of the word of Tawhid. (H. T. FEYIZLI, 1/515)

 

Hadith: "The believers are like a body in loving each other, pitying each other, and protecting each other. When a limb of the body is ill, the other limbs also suffer from sleeplessness and fever because of this." (O. CELIK, 4/599, from Bukhari, Adab 27 and Muslim, Birr 66)

 

Hadith: "A Muslim is the brother of a Muslim. He does not oppress him, he does not surrender him to the enemy. Whoever meets the need of his religious brother, Allah will meet his need. Whoever removes a distress from a Muslim, Allah will remove one of his distresses on the Day of Resurrection. Whoever covers the fault of a Muslim, Allah will cover his faults on the Day of Resurrection." (O. CELIK, 4/600, from Bukhari, Mezalim 3 and Muslim, Birr 58)

 

Hadith: "Do not envy each other. Do not incite trade against each other. Do not hate each other. Do not turn your backs on each other. Do not buy over the sale of each other. O servants of Allah, be brothers! A Muslim is the brother of a Muslim, he does not oppress him, he does not leave him without help, he does not belittle him. – Pointing to his chest three times, he said – ‘Taqwa is here. It is enough of an evil for a person to belittle his Muslim brother. The blood, property, and honor of every Muslim are forbidden to another.’" (O. CELIK, 4/600, from Muslim, Birr 32)

 

49/11-12 DO NOT SEEK OUT EACH OTHER'S FAULTS

 

Translation

 

11- O you who have believed! Let not a people ridicule [another] people; perhaps they (those ridiculed, in the sight of Allah) may be better than them. Nor let women ridicule [other] women; perhaps they may be better than them. And do not insult (defame) one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience (to be labeled a fasiq) after one has believed! And whoever does not repent—then it is those who are the wrongdoers (zalimun).

 

12- O you who have believed! Avoid much [negative] suspicion, for indeed, some suspicion is sin. And do not spy on one another (to seek out hidden faults) and do not backbite one another. Would one of you (as a normal human being) like to eat the flesh of his dead brother? You would detest it (would you not?). So "fear Allah by living in accordance with His commands and prohibitions" and avoid acting contrary [to them]. Indeed, Allah is Accepting of repentance and Merciful.

 

Commentary

 

(11). ‘O you who have believed! (1) Let not a people ridicule [another] people.’ That is, (..) men should not ridicule other men. What is meant by this is the prohibition of looking down upon or belittling them. Such behavior is haram. (S. HAWWA, 14/33)

 

Kurtubi has said: Ridiculing is to insult, despise, and touch upon a shame or fault in a way that causes laughter. It can occur by imitating some action or word, or through gestures or hints, or by laughing at someone’s talk, work, any fault, or their face. According to another definition, it is to humiliate a person in their presence through words or movements in a way that causes laughter. According to the expression in the Kamus, it is to mock. (ELMALILI, 7/204, 205)

 

‘Perhaps they (those ridiculed, in the sight of Allah) may be better than them.’ (..) If the reason for this prohibition is asked, every believer should believe as follows: It is possible that the one being mocked is better in the sight of Allah than the one mocking, because people can only know the visible states; they cannot know the hidden aspects of the inner world. What holds weight in the balance before Allah is the sincerity of consciences and the righteousness (taqwa) of hearts. A human's knowledge is not sufficient to weigh another's balance before Allah or to measure the hidden inclinations of two hearts. Therefore, no one should dare to despise or mock someone based on outward appearances; if one insults a person who is dignified and respected in the sight of Allah, what a great injustice he does to his own soul. (ELMALILI, 7/205)

 

‘Nor let women ridicule [other] women; perhaps they may be better than them.’ (..) The first etiquette we are commanded to follow is that a believer should not ridicule another believer. Then, Almighty Allah mentions the second etiquette as follows:

 

(2) ‘And do not insult (defame) / blacken one another.’ That is, let not some of you insult or criticize others. Nasafi states: "Do not slander those who belong to your religion. (Do not insult them due to their faults)." The word ‘al-lemz’ in the verse means to criticize and to wound/strike with the tongue. All believers are like a single soul. When a believer insults another believer, it is as if he has insulted himself. It has also been said that the meaning is: Do not do things that will cause you to be insulted. Because a person who does this, in reality, insults himself. (S. HAWWA, 14/34)

 

The word "lemz," which is the root of the verb ‘we la telmizu’ (translated as "do not blacken"), means to blacken, belittle, stain the honor and dignity, insult, and censure a person to their face with words, the hand, or gestures of the eyes and eyebrows. If these are done behind a person's back rather than to their face, it is called "hemz." In the first verse of Surah al-Humaza, both behaviors are condemned by saying, "Woe to every slanderer and backbiter (who slanders people behind their backs or to their faces with the tongue or gestures of the hand and eyes)!" (I. KARAGOZ, 7/300)

 

"Lemz" is to criticize a person unjustly. (..) Making a justified criticism or pointing out errors and mistakes within the proper method is not "lemz," but the duty of "enjoining the good and forbidding the evil." (..) If the "fault and erroneous behavior" committed by a person does not cause harm to other people and society, it is more appropriate to keep this fault hidden. (I. KARAGOZ, 7/300, 301)

 

(3) ‘And do not call each other by [offensive] nicknames.’ (Third etiquette) In the verse, believers mocking each other or attaching bad nicknames is characterized as "fisq" (disobedience). Accordingly, it is not permissible to refer to a person by a nickname they dislike. Good nicknames and kunyas, however, are encouraged. Such as calling Abu Bakr ‘Siddiq’ (The Truthful), Umar ‘Faruq’ (The Distinguisher between truth and falsehood), and Khalid ibn Walid ‘Sayfullah’ (The Sword of Allah). When the Prophet migrated to Medina, some of the Ansar were being called by two or three names, and some were hurt by this. The above verse was revealed upon this. (H. DONDUREN, 2/820, 821, from Ibn Kathir)

 

Bad nicknames offend people and cause resentment and offense. Especially referring to disabled people by their disabilities—for example, Blind Ali, Lame Hasan, Bald Mahmut, Crazy Mustafa, and similar descriptions—is an extremely bad way of naming. No one wants to be bald, blind, lame, or crazy. Such descriptions damage a person's honor and dignity. Therefore, the person who attaches such nicknames commits a great sin with these words. (I. KARAGOZ, 7/302)

 

‘Wretched is the name of disobedience after one has believed!’ That is, those who do these forbidden things—mocking, insulting, or attaching bad nicknames—after believing, have committed fisq and thus have deemed disobedience appropriate for themselves. However, to be remembered for fadhila (virtue) or fisq after faith—what a terrible way to be remembered, what an ugly name! (ELMALILI, 7/206)

 

(12). ‘O you who have believed! Avoid much [negative] suspicion, for indeed, some suspicion is sin.’ Almighty Allah commands His believing servants to avoid a great deal of suspicion. Suspicion (zan) involves holding family, relatives, and people under groundless accusation and being wary of their betrayal. Because such a thought can sometimes be a pure sin. As a precaution, much of it should be avoided. (S. HAWWA, 14/35, from Ibn Kathir)

 

Not all suspicion is sin and transgression. There is also suspicion that is obligatory (wajib), such as having good suspicion (husn-i zan) towards Allah and the believers. Indeed, in Surah an-Nur, it is commanded: "Why, when you heard it, did not the believing men and believing women think good of one another..." (Nur, 24/12), and in a Hadith Qudsi, it is reported: "I am as My servant thinks of Me." (Bukhari, Muslim). The Prophet (pbuh) said: "Let none of you die except while thinking good of Allah" (Muslim) and "Good suspicion is from faith." (Abu Dawud). In practice, there are places where it is obligatory to act upon suspicious evidence in matters that are not certain. Furthermore, there are permissible (mubah) suspicions, such as in matters related to livelihood. However, part of suspicion is haram. Just as suspicion is haram in divine matters where certainty is obligatory and in matters of prophethood, bad suspicion (su-i zan) against Allah and good people is also haram. The Prophet (saw) said: "Allah the Almighty has made the blood, honor, and being suspected of evil of a Muslim haram to another Muslim." (ELMALILI, 7/207, from Muslim and Ahmed b. Hanbal)

 

In accordance with the verse we are interpreting, it is necessary to make decisions based on accurate information supported by evidence about people or events and to conduct research to find the truth. When it comes to speaking against or making decisions about others, one does not and should not act upon suspicion. Because suspicion can often be inaccurate. A judgment based on suspicion may lead to slander and sin. Therefore, bad suspicion is haram and must be avoided. Even if good suspicion is not obligatory regarding an unknown person, bad suspicion is not permissible. (I. KARAGOZ, 7/306)

 

While this verse brings a principle to be followed in people's relationships with each other, it builds a protective wall around the rights of people living in the pure society of Islam. Therefore, in this society, individuals are not punished due to a suspicion, they are not judged due to a doubt, and suspicion cannot be the fundamental basis for judging people. In fact, suspicion cannot even be a justification for an investigation into people or their surroundings. (S. KUTUB, 9/330)

 

‘And do not spy on one another" (tecessüs etmeyin).’ That is, do not investigate minutely like a spy in order to find the deficiencies of believers or to generate suspicion and certainty by obtaining clear evidence and signs; rather, hold on to what is apparent and cover what Allah has covered. (ELMALILI, 7/208)

 

Hadith: "Do not investigate the deficiencies and faults of Muslims. For whoever investigates the faults of Muslims, Allah the Almighty will pursue his faults, and eventually, He will disgrace and expose him even if he is inside his house." (ELMALILI, 7/208, from Ibn Majah, Tirmidhi, and Abu Dawud)

 

In the noble and supreme Islamic society, people live with their lives, homes, secrets, and faults being secure. For whatever reason, the immunity of people's lives, residences, private secrets, and faults cannot be violated. Even the permission to monitor and prosecute a crime in the Islamic order cannot be an excuse for investigating people's faults. Everyone is evaluated according to their outward appearance. Consequently, no one has the right to investigate people's inner worlds. People are punished only and only for the crimes and contrary behaviors they manifest outwardly. No one has the right to suspect anyone, make guesses, or even try to find out if people are secretly performing any forbidden action and to investigate their faults for this purpose and catch them. There is only one thing that can be done; that is for the criminal to be punished—accompanied by other guarantees brought and specified by Islam for every crime—at the time they commit the crime and manifest it. (S. KUTUB, 9/330, 331)

 

Many people involved in politics believe that intelligence organizations are inevitable for a modern state. So what will the Islamic state do in such an age? Answer: Monitoring the enemy does not fall under the prohibition of tecessüs. Because the Messenger of Allah (saw) would send observers and spies against the Quraysh. What is forbidden is tecessüs against Muslims. What leaves no need for intelligence organizations in an Islamic state is the alertness of the Muslim individual and his integration with his government. Furthermore, it is for him to report to the authorities when he senses any betrayal or a threat to security. (S. HAWWA, 14/59)

 

The privacy of private life is among the fundamental human rights; no one's house can be entered without permission (24/27-28), their belongings cannot be searched, and their letters cannot be read. Let alone investigating a person's secret state, if there is no harm to others or the public, it is better to hide a fault than to expose it. Hadith: "Whoever covers and hides the mistake and fault of a Muslim, Allah will cover and hide his mistake and fault in this world and the hereafter." (I. KARAGOZ, 7/306, 307, from Ibn Majah)

 

‘And do not backbite one another.’ Backbiting (ghiba) is saying something behind someone's back that they would not like. The Prophet (pbuh) said: "Do you know what backbiting is?" They said, "Allah and His Messenger know best." He said, "It is your mentioning your brother with something he would dislike." It was asked, "What if what I said is present in my brother?" He said, "If what you say is in him, you have backbitten him; and if it is not in him, then you have slandered him." (Muslim, Tirmidhi, Ahmed b. Hanbal). This means that just as insulting to the face was forbidden in the previous verse, backbiting is forbidden here. (ELMALILI, 7/209)

 

A person's body, lineage, behavior, work, clothing, house, mount, and similar things can be the subject of backbiting. Speaking mockingly about qualities such as squinting of the eyes, hair loss, being tall or short, or being black or yellow in color is backbiting. Backbiting can be done with words, writing, and gestures of the hands, arms, eyes, and eyebrows. (I. KARAGOZ, 7/307)

 

Backbiting is haram by consensus (ijma). The only exception to this is when it is necessary for some interest (maslahat), as in the case of criticizing and evaluating narrators (jarh and ta'dil). Giving advice is also among these exceptions. The Prophet’s words when permission was asked of him to enter by a known wicked person are of this type: "Give him permission; what a bad member of this tribe he is!" Again, his words to Fatima bint Qays (ra) when Muawiyah and Abu Jahm proposed to her are an example: "Muawiyah is a poor man, and Abu’l Jahm is one who does not take his stick off his shoulder (beats much)." Those that can be like this are also such. After this, all remaining backbiting is absolutely haram. (S. HAWWA, 14/60)

 

One who backbites becomes like a person who has done a bad and ugly deed like eating the flesh of a dead human, has committed a great sin, has taken on a debt of human rights (kul hakkı), and falls into the position of a fasiq and a rebel. One cannot be saved from the sin of backbiting unless they repent to Allah and the person who was backbitten grants their forgiveness. Backbiting has no positive side and not an atom's worth of benefit to the individual or society. (..) For the sake of protection from the harm of a person who commits all kinds of sins and evils, who is harmful to the individual and society—for example, one who steals and slanders, or is an enemy to honor and chastity—this person's bad behaviors can be told to another. This is not backbiting. (I. KARAGOZ, 7/308)

 

(..) It is not backbiting if it is done to remove evil, to get a fatwa, to be protected from someone's harm, or for identification such as saying "the lame one." Likewise, if there is a person who explains the disobedience (fisq) and oppression he commits, and someone mentions his disobedience and oppression, it is again not backbiting. However, if he mentions another fault of his, it becomes backbiting. From Ibn al-Shaykh, from Anas (ra): The Prophet (pbuh) said, "Whoever throws away the veil of modesty, there is no backbiting for him." (ELMALILI, 7/209, from Bayhaqi)

 

‘Would one of you like to eat the flesh of his dead brother? You would detest it (would you not?). So fear Allah by living in accordance with His command and avoid acting contrary [to it]. Indeed, Allah is Accepting of repentance and Merciful.’ Ibn Kathir says: "That is, just as you naturally loathe this, loathe it sharia-wise as well. Because its punishment is heavier than such a thing." Thus, hatred toward backbiting is aroused, and people are warned against it. The verse does not stop at giving the example of backbiting as eating the flesh of a dead brother. Qatada says: "Just as you loathe eating from a worm-infested carcass when you see it, loathe eating your brother's flesh while he is alive in the same way." (S. HAWWA, 14/36)

 

Hadith: From Anas b. Malik, who said: The Messenger of Allah (pbuh) said: "When I was taken up for Mi'raj, I saw a people scratching their faces and chests with nails of copper. I asked, 'Who are these, O Gabriel?' He said, 'These are those who eat the flesh of people and attack their honor.'" This was narrated alone by Abu Dawud (Adab 35, No 4878). Imam Ahmad also narrated it in another way. (S. HAWWA, 14/61)

 

After bad suspicion, investigating secrets, and backbiting are forbidden in the verse, we can understand the message intended by the sentence "Indeed, Allah is the Acceptor of repentance and the Most Merciful" as follows: Do not have bad suspicions about believers, do not investigate the secret states of believers, and do not backbite them; if you do, you will have opposed Allah and rebelled. If you fall into this situation, you must repent. If you repent, Allah will accept your repentance and treat you with mercy. Furthermore, since human rights are violated with these three behaviors, it is also necessary to obtain forgiveness from the right-holder. (I. KARAGOZ, 7/310)

 

49/13-14 YOUR MOST VALUABLE IN THE SIGHT OF ALLAH

 

Translation

 

13- O mankind! Indeed, We created you from a male and a female and made you into peoples and tribes so that you may know one another (not to boast of your race or person, but to cooperate and compete in goodness). Indeed, the most noble of you in the sight of Allah is the most righteous (taqwa) among you (the one who lives most in accordance with Allah's commands and guards against sins). Indeed, Allah is Knowing and Acquainted (with everything).

 

14- (O My Prophet!) The bedouins (of the desert) say, "We have believed." Say, "You have not (sincerely) believed; but say [instead], 'We have submitted / become Muslim,' for faith has not yet (fully) entered your hearts. And if you (fully) obey Allah and His Messenger (if your faith becomes sound and mature), He will not deprive you of anything from (the reward of) your deeds. Indeed, Allah is Forgiving and Merciful."

 

Commentary

 

(13). ‘O mankind! Indeed, We created you from a male and a female"’—from Adam and Eve, or We created each of you from a mother and a father; that is, in this respect, you are all equal. There is no right to boast against one another or to belittle someone based on their nation. For this reason, there is a brotherhood of humanity that should prevent such ridicule and backbiting as if eating each other's flesh. ‘And made you into nations and tribes so that you may know one another"’—that is, not to boast about your lineages or ancestors, but so that you may recognize one another by lineage and cooperate accordingly. (ELMALILI, 7/211, 212)

 

In terms of creation, all humans are equal. Because their Creator is One, the substance they are created from and the way of creation is one. The bond of all of them traces back to one mother and one father. Furthermore, a person being created in the land of any nation or within a family group is an event that occurred outside of their own will and choice, without any work or effort, by divine will. In this respect, there is no rational reason for one to gain superiority over another. The real thing that requires one to be superior to another is that person being more mindful of Allah than others, avoiding evils, and being among those who walk the path of honesty and righteousness. (MAWDUDI, 5/424)

 

‘Indeed, the most valuable of you in the sight of Allah is the most righteous (taqwa) among you.’ Taqwa is protecting the soul from any words and deeds considered a sin. There is a consensus on the necessity of avoiding major sins for taqwa. (cf. Najm, 53/32). Minor sins have been debated. Hadith: "A servant cannot be among the people of taqwa until he leaves that in which there is no harm in order to guard against that which is harmful." (Tirmidhi, Ibn Majah). Accordingly, a person should also avoid things that have a suspicion of being haram, namely tahrimen makruh (prohibitively disliked). Raghib al-Isfahani said: "Taqwa is protecting the soul from sin; this occurs by leaving the haram, and it is completed by leaving things that are permissible to do. Because, according to the hadith 'The halal is clear and the haram is clear, and between them are doubtful matters,' one who grazes around a sanctuary might fall into it." (H. DONDUREN, 2/821, from Bukhari and Muslim)

 

In the Quran, the concept of "ittiqa" is used in the senses of: faith (Shu’ara 26/11), repentance (Ma’ida 5/65), obedience (Nahl 16/52), abandoning sins (Baqara 2/189), fear (khashya) (Hajj 22/1), worship (Nahl 16/2), and sincerity (ikhlas) (Tawbah 9/108, Hajj 22/37). (DICTIONARY OF RELIGIOUS CONCEPTS, 1/306)

 

There are three indicators that a believer is a muttaqi: (a) If they commit a sin, they immediately regret it and repent (3/133), (b) They perform a righteous deed to compensate for the sin committed, (c) They do not become arrogant with the means they possess and do not forget the hereafter. (I. KARAGOZ, 7/313)

 

Hadith: "He is not of us who calls to racism (tribalism). He is not of us who fights for the sake of racism. He is not of us who dies upon racism." (I. KARAGOZ, 7/313, from Abu Dawud and Ibn Majah)

 

Hadith: "Allah has forbidden boasting about fathers and ancestors, which is a feeling left over from the Jahiliyyah (Age of Ignorance). Whether these ancestors were believers and righteous, or wicked and sinners, it does not matter. You are the descendants of Adam, and Adam was created from dust. Let there not be a person among you who boasts about nations; do not boast about your nations. Those who boast about ancestors are like a coal from the coals of Hell. Those who boast about ancestors are worse in the sight of Allah than a dung beetle that rolls filth with its nose." (I. KARAGOZ, 7/313, from Abu Dawud)

 

There are three levels of Taqwa: (1) Holding onto faith by being protected from shirk, disbelief, and hypocrisy (Fath 48/26). The Kalima-i Tawhid (The sentence: There is no god but Allah) is the Kalima-i Taqwa. (Tirmidhi). (2) Refraining from committing major sins, persisting in minor sins, and fulfilling religious duties and fards (A'raf 7/96). (3) Purifying the heart from everything that would occupy it away from the Truth and turning to Allah with one's whole being (Al-i Imran 3/102). (DICTIONARY OF RELIGIOUS CONCEPTS, 1/306)

 

The Prophet (pbuh) addressed all of humanity in his famous Farewell Sermon: "O people! Know well that your Lord is One, and your father is one. An Arab has no superiority over a non-Arab, nor a non-Arab over an Arab, nor a white over a black, nor a black over a white, except by piety and moral superiority. Listen! Have I conveyed this divine truth to you?" They all said "Yes." He said, "Then let those who are here inform those who are not." (O. CELIK, 4/607, 608, from Ahmed b. Hanbal)

 

Being a person of taqwa is to guard against all sins and the paths leading to sin, and to discipline and purify the soul. This is achieved by cleansing the soul of all kinds of bad and false feelings and desires, living in accordance with the command of Allah and the Sunnah of His Messenger; it is to beautifully adorn one's outward life toward people and one's inward life toward Allah. Being a muttaqi is not a withdrawal into a corner, but also an active lifestyle that fulfills enjoining the good and forbidding the evil. As understood from the noble verse, among all humans in the world, there is no difference or superiority in terms of being human. There is equality, mutual respect, tolerance, and the right to life (5/32). However, this movement developed in the West only after the 15th century with humanism. Yet, in terms of belief in Allah and the fulfillment of servitude, there are degrees and superiorities in His presence. (H. T. FEYIZLI, 1/516)

 

(14). ‘The bedouins say, 'We have believed.'‘ Ibn Kathir says: Almighty Allah, rejecting the situation of the bedouin Arabs who claimed to have reached the station of faith as soon as they entered Islam before faith had settled in their hearts, says: ‘Say: You have not believed"’—you have not yet reached the station of true faith. (S. HAWWA 14/44)

 

‘But say, 'We have submitted / we have bowed down.'‘ When the Muslims established a state and grew strong in Medina, some bedouins, although they had not believed, came to the Prophet and said "we have believed" in order to get a share of social aid and to ensure the security of their lives and property. Almighty Allah informed that these people had not believed and commanded the Prophet to say to them: "You have not believed, because faith has not entered your hearts; say instead, 'we have submitted to you, we have bowed down to you, we have accepted your sovereignty and power.'" (I. KARAGOZ, 7/315)

 

To say ‘aslamna / we have bowed down’ means we have come to you voluntarily for the purpose of peace and we want to live among you. The bedouins used the verb "aslamna" in its literal sense (They did not use it in the sense of "we became Muslims"). (I. KARAGOZ, 7/315)

 

In al-Fiqh al-Akbar, attributed to Imam al-A'zam, it is stated: Faith is confession (iqrar) and affirmation (tasdiq). Islam is submitting to and binding oneself to the commands of Allah the Almighty. Therefore, there is a difference between faith and Islam in terms of language. However, in Sharia ruling, there is no faith without Islam, and no Islam without faith. These two are like the outward and the inward, like the face and the lining of a garment. Religion is the name given to the combination of faith, Islam, and Sharia. (ELMALILI, 7/215)

 

‘And if you obey Allah and His Messenger"’—that is, if you perform deeds as required so as to rise to faith sincerely with the heart as you have confessed with the open testimony, becoming a mature believer and a straightforward Muslim, and fulfill the commands of Allah and His Messenger lovingly, ‘Allah will not deprive you of anything from your deeds"’—He will not respond with a reward less than its value. (ELMALILI, 7/216, 217)

 

The Banu Asad living around Medina had entered Islam to obtain booty and charity. In a year of famine, they came to Medina and said the "word of testimony" (kalima-i shahadah), and said to the Prophet: "We did not declare war against you like such-and-such tribe; we came with our belongings and families," thus asking for charity. The above verse was revealed for this reason. Indeed, the same tribe did not participate in the expedition of Hudaybiyyah although they were called, yet they strove to get a share of the Khaybar booty. (H. DONDUREN, 2/822)

 

49/15-18 ARE YOU TEACHING ALLAH YOUR RELIGION?

 

Translation

 

15- The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful (in their faith).

 

16- (O My Prophet! To the bedouins who have not believed with their hearts) Say, "Would you acquaint Allah with your religion while Allah knows whatever is in the heavens and whatever is in the earth, and Allah is Knowing of all things?"

 

17- (O My Prophet! The bedouins) They consider it a favor to you that they have submitted (they want to put you under obligation). Say, "Do not consider your Islam (submission) a favor to me. Rather (if you are truthful in your word that you have believed), Allah has conferred favor upon you that He has guided you to the faith."

 

18- Indeed, Allah knows the unseen (gayb) of the heavens and the earth. And Allah is Seeing of what you do.

 

Commentary

 

(15). If it is asked how a believer should be: ‘believers are only those who have believed in Allah and His Messenger,’ that is, just as they have confessed with their tongues, they have also firmly believed with their hearts. ‘Then they have not wavered or fallen into doubt.’ This means that just as it is a condition to cast doubt out of the heart in order to believe, it is also a condition to remain far from doubt for its continuation in the future. They did not fall into doubt afterwards either. ‘They strive with their properties and their lives in the cause of Allah.’ That is, they endure all kinds of hardship and trouble on the path of obedience to Allah; striving with wealth and lives encompasses all kinds of financial and physical worship. ‘And it is those who are the truthful,’ the sincere Muslims who are truthful in their claim of faith and show heartfelt devotion to the confession they gave with both their hearts and their actions. (ELMALILI, 7/217)

 

‘Believers are those who do not doubt afterwards.’ For a person to be a believer, they must accept the principles of faith without any doubt or hesitation. One who has doubt and hesitation cannot be a believer. For example, a person who doubts by asking, "Is the Quran the word of Allah or not, is there an hereafter or not?" is not a believer. (I. KARAGOZ, 7/317)

 

‘They are those who strive with their properties and their lives in the cause of Allah.’ Jihad includes: believing and doing righteous deeds, persevering in the true religion, restraining the soul from evils and harams, learning and teaching Islam, working for Islam to be known, recognized, exalted, and for its rulings to be followed, defending Muslims against all kinds of dangers and attacks, preventing discord and corruption, ensuring security and peace, and showing all kinds of efforts made verbally, in writing, visually, scientifically, and economically on an individual and social basis for the benefit of the Islamic society; it is every kind of effort directed towards the pleasure of Allah, and when necessary, fighting against the enemies of Islam with one's life and property and preparing war materials or contributing to their preparation. (I. KARAGOZ, 7/317, 318)

 

It is possible to divide Jihad into three parts: (a). Conveying Islam by explaining it and living it personally, and physically fighting with property and life when Muslims are attacked or war is declared against them. (Bukhari, Rikak 34, Jihad 2) (b). Struggling against the soul regarding obedience to Allah and His Prophet. (c). Resisting the tricks and traps of the devil, and avoiding harams and sins. (I. KARAGOZ, 7/318)

 

Hadith: "O Messenger of Allah! Which of the people is the most superior?" The Prophet (pbuh) said: "The believer who strives in the cause of Allah with his property and his life." (I. KARAGOZ, 7/318, from Bukhari, Jihad 1)

 

(16). ‘Say: Would you acquaint Allah with your religion?’ That is, do you want to report and inform Allah of your religiosity and piety by saying "we have believed"? Whereas: ‘Allah knows whatever is in the heavens and whatever is in the earth. Allah is Knowing of all things.’ This verse reproaches those Bedouins. (ELMALILI, 7/217)

 

(17). ‘They,’ that is, these Bedouin Arabs, ‘consider it a favor to you / are throwing it in your face’ because they entered Islam. Nasafi says: "Favor (minnat) is mentioning the good deeds done with the intention of reminding the other party that they should be grateful." Almighty Allah rejects this attitude of theirs and says: ‘Say: Do not consider your submission and bowing down a favor to me / do not throw it in my face’ because the benefit of this belongs to you. On the contrary, Allah confers favor upon you in this matter: ‘Rather, Allah confers favor upon you because He has guided you to faith.’ Because He has led you to faith. ‘If you are truthful"’—if you are truthful in your claim of believing in Allah, then Allah's favor to you in this matter is what is relevant. (S. HAWWA, 14/46)

 

The Bedouins, who tried to explain that they were truthful in their words "we have believed" by swearing to Allah even though they had not believed, were answered with the verse ‘Would you acquaint Allah with your religion by saying we have believed?’ Only Allah knows whether a person truly believes or not. The question sentence ‘Would you acquaint Allah with your religion?’ is a rhetorical denial (istifham-i inkari), meaning "do not swear in vain, Allah knows that you have not believed." (I. KARAGOZ, 7/320)

 

Almighty Allah commanded His Prophet to say to the Bedouins: If you have truly believed, do not throw your becoming Muslim in my face. Because your having believed is a situation that is for your own good. It is not right for a person to make something they have done for their own good a matter of obligation (minnat) for another. (I. KARAGOZ, 7/320)

 

(18). ‘Indeed, Allah knows the unseen / the secrets of the heavens and the earth.’ Therefore, He knows your inside and your outside. Just as He completely knows whether you are truthful in your Islam, whether there is faith and truthfulness in your hearts, and what passes through your intentions, He also knows what will happen in the universe, in the heavens and the earth, and what you will encounter. ‘And Allah is Seeing of what you do.’ He sees whatever you do and misses none of it. Therefore, correct your inner and outer selves and be on guard and work accordingly. (ELMALILI, 7/218)